Psalm 90:10 of the Douay-Rheims Bible states: the days of our years in them are threescore and ten years. But if in the strong they are fourscore years: and what is more of them is labour and sorrow. For mildness comes upon us: and we shall be corrected.
The subject of this sermon has been lucky. Having past 80 and approaching four scores and ten, he has been spared some of the labor and sorrows of aging. Thank God for His grace and mercies, the subject is still as strong as a fiddle and continues to live life in the Lord’s vineyard.
He is being celebrated because the believer recognizes everyday as the day of the Lord and worth celebrating. Who knows if we would live to another milestone in life. Our being alive to celebrate is by His grace and mercy. Thanking him every day, every month and every year is never too much: Which brings us to the issue of aging.
Aging is a topic that has captivated both scientists and philosophers throughout history. For Plato (428–347 BC), those who lived longer reached a philosophical understanding of mortal life, which led to the desire in understanding everlasting ideas and truths, beyond the mortal world. But perhaps the most accurate depiction of the human perception of aging comes from Giacomo Leopardi (1798–1837): “Old age is the supreme evil, because it deprives us of all pleasures, leaving us only the appetite for them and it brings with it all sufferings. Nevertheless, we fear death, and we desire old age”.
In its broadest sense, aging merely refers to the changes that occur during an organisms’ lifespan, though the rate at which these take place varies widely. Consequently, such definition comprises changes that are not necessarily deleterious, such as wrinkles and greying hair in humans, which do not affect the individual’s viability.
Though aging may be defined as the breakdown of self-organizing systems and reduced ability to adapt to the environment, this is still a rather complex biological process with poorly understood mechanism(s) of regulation.
Explanations of the aging mechanisms have become unexpectedly complicated. Where gerontologists once looked for a single, all-encompassing theory that could explain aging, such as a single gene or the decline of the immune system, they are now finding that multiple processes, combining and interacting on many levels, are based on the aging process. These processes take place not only at a cellular and molecular level, but also on tissues and organ systems.
The relatively young science of aging is now becoming increasingly aware of the biochemical mechanisms that cause or react to aging. Hence, gerontology research currently stands on chemistry and biochemistry, as these are at the core of the aging processes.
The sociology of aging, also known as social gerontology, studies the biological, psychological, and social processes that affect individuals as they age, as well as the ways societies define and respond to old age.
Aging is not solely a biological process; it is socially constructed, influenced by cultural norms, values, and historical context. In some societies, older adults are revered, while in others, they may face marginalization or age-based prejudice. There are also several theories associated with aging.
Disengagement Theory suggests that older adults naturally withdraw from social roles to allow younger generations to assume responsibilities, benefiting both the individual and society.
Activity Theory emphasizes that maintaining social engagement and active roles contributes to well-being in later life.
Conflict Theory highlights inequalities among older adults based on gender, race, class, and ethnicity, and examines how ageism and discrimination affect their social status.
Social Constructionist Perspective; focuses on how aging is defined and experienced differently across cultures and historical periods, shaping self-perception and societal treatment.
Social aging involves changes in roles, relationships, and social expectations. Age segregation in communities, workplaces, and institutions can limit intergenerational interaction, affecting social support and inclusion.
Cultural beliefs about productivity, beauty, and respect influence how older adults are perceived and treated.
Older adults may face ageism, elder abuse, and social isolation, which are shaped by societal attitudes and structural inequalities.
Addressing these issues requires understanding the interplay between individual aging experiences and broader social, cultural, and policy contexts.
The sociology of aging provides a framework to understand aging as a complex, multidimensional process influenced by social structures, cultural norms, and institutional practices. It emphasizes the importance of social engagement, equity, and supportive policies to enhance the well-being of older adults and address the challenges posed by an aging population.
Aging in society is a complex social phenomenon shaped by demographics, cultural attitudes, health, and policy, with both challenges and opportunities for individuals and communities.
Societal views on aging are evolving. While some cultures associate aging with wisdom and respect, others emphasize youth and productivity, often marginalizing older adults.
Ageism—discrimination based on age—is still prevalent and socially acceptable in many contexts, affecting employment, healthcare, and social inclusion.
Negative stereotypes can harm physical and mental well-being, while positive attitudes toward aging can enhance happiness and cognitive health.
Aging is associated with increased risk of chronic conditions such as diabetes, osteoarthritis, hearing loss, and dementia, as well as geriatric syndromes like frailty and falls.
However, many older adults maintain good health and cognitive function, and experiences vary widely by income, education, and lifestyle. Pew Research Center
Healthy aging depends not only on biology but also on supportive environments, social connections, and access to healthcare.
Changing family structures and intergenerational dynamics influence caregiving and social support for older adults.
Communities often segregate age groups, limiting meaningful interactions between generations, which can affect social cohesion and well-being.
Policies addressing healthcare, social security, and long-term care are critical to accommodate the growing elderly population.
Education and awareness programs can reduce ageism and promote inclusion, while fostering opportunities for older adults to contribute to society.
Longer life spans provide opportunities for continued learning, new careers, volunteering, and pursuing passions.
Positive social ties and intergenerational engagement can enhance quality of life and reduce loneliness
In summary, aging in society is not merely a biological process but a social one, influenced by cultural norms, policies, and community structures. Addressing ageism, supporting health and well-being, and fostering intergenerational connections are key to ensuring that aging populations can thrive and contribute meaningfully to society.
Too much exercise and you risk injury, too little and you lose flexibility and strength. But as we age, the line between too much and too little becomes finer to navigate successfully. If we don’t do enough, we not only lose strength and flexibility, but we become more rigid and stiffer due to arthritis and are therefore more prone to falls or injury. If we over exercise, we are equally more prone to injury, but our bodies begin to ache more, especially our knees and shoulders. Our bodies are telling us we are overdoing it. They are demanding rest to recover. So true! You need to listen to your body.
My great uncle, mentor, role model and a protégée of my late father, Olusegun Osoba turned 87 last Wednesday. He was born on 15 July 1939 in Osogbo, Oyo State (now Osun State), to Pa and Mrs. Jonathan Babatunde Osoba.
I knew Broda Segun, as we used to call him and our other uncles in the Papa Makanju household in the early sixties. The others were our elder cousins, Winston Oluwole Makanju (Bros Olu), the renowned surgeon of blessed memory, his immediate brother, Major Bankole Makanju (Bros Banks), retired soldier and lawyer and Toyin, their youngest brother whom we called Skiddo and later TeeMaks, also of blessed memory.
Broda Segun has had a long relationship with the Makanjus from their days at Apongbon where they stayed before moving to Apapa. Those were happy days.
We saw in these ‘uncles’ characterological traits worth emulating. They were senior men and had passed through college: Bros Olu was in medical school and Broda Bankole was already in the University of Ibadan before traveling to the Soviet Union to bag and LLM in International Law. Then, Broda Segun had passed out of Methodist Boys High School and had earned his diploma in journalism from the University of Lagos. They were role models, especially broad Segun who was always sharply dressed and had a permanent smile on his face. We loved him then as we still do. To cap it all, he was also a journalist like our father and also worked with the Daily Times.
Having gravitated to him, I lashed on to him and followed him wherever he went, including raiding his wardrobe for T-shirts which were rare items. As a Lagos boy, he must have been a frequent patron of quay-side on the Marina where there were boutiques that specialized in imported attires brought in by the ubiquitous ‘sea-men’.
Before we knew it, Broda Segun graduated from his trademark scooter to the proud owner of a white Peugeot 404 and you could not see his brake lights again. He was a ladies man with the envied reputation of a soul man, hence the sobriquet ‘Baba ebo’. By then he had become a rising big shot in the press.
As a resourceful and fine reporter, he had developed an incomparable network of contacts unsurpassed by that of any newsman of his time. I once followed him into the inner sanctum of the ministry of defense to visit Gen. Abisoye.
It was Broda Segun that broke the exclusive story about the whereabouts of the kidnapped and slain Tafawa Balewa, the first Prime Minister after the January 1966 coup. As a journalist, that was his magnum opus. No doubt this would be followed in later life with his leadership role during the Murtala coup of 1975. His yeoman’s role on that day, his demonstration of uncommon courage and sagacity would lead to his beingelevated to the editorial chair of the Daily Times creating a chain of events that would lead to the upheaval in that company and ultimately the retirement of his mentor, late Alhaji Babatunde Jose.
History of the events of that time has been kind to him. He had never been branded as a usurper but he would go on to become General Manager of the Herald in Ilorin and by a twist in the tail of history, Osoba returned to the Daily Times as its Managing Director and to Cooper Road, the official residence.
Osoba had served as international correspondent for the BBC, The Times of London, Newsweek, and UPI, and held leadership roles such as President of the Newspaper Proprietors Association of Nigeria and board member of the International Press Institute.
His metamorphosis and transitioning into politics saw Osoba as a member of the Constituent Assembly (1988–1989), and later served as Governor of Ogun State twice: first during the Third Republic (1992–1993) and again in the Fourth Republic (1999–2003). He was a founding member of NADECO and even though was not exiled, he fought on the barricades to liberate us from the clutches of military dictatorship.
Broda Segun is celebrated for his integrity, mentorship, and principled leadership, blending journalistic rigor with political acumen, and remains a respected elder statesman and kingmaker in Nigerian politics. More than these, he is a quintessential omoluabi in all its ramifications. He is also generous to a fault. During my Abeokuta days, he would ask his secretary to locate me wherever I was and ask me to see him before going to Lagos. It was coded: he had a gift to send to my father. Even if it’s a piece of ‘mijin goro’.
Broda Segun’s life exemplifies a dedication to truth, democratic values, and public service, leaving a lasting impact on both Nigerian journalism and governance.
As he turned 87, we thank God for his life. Many who were his schoolmates are no more. His longevity has not been by his power but the grace and benevolence of God. We pray for his days to be long, and his new age blessed by Almighty God. May Allah continue to be pleased with him, Amen.
Barka Juma’at and a happy weekend
