Opinion
Does it still make sense to trust Tinubu? by Azu Ishiekwene
Does it still make sense to trust Tinubu? By Azu Ishiekwene
This was tough to write. My heart resisted it, but I yielded to my head. The petrol in my car, a 2.0-litre 2012 Tokunbo Camry, was at half-tank the day before writing.
When pump prices went from 195/litre to 617/litre between May and June 2023, I parked my Jeep and, despite being occasionally mistaken for an Uber driver, opted for the saloon, which, as of the third fuel price increase by September this year, cost about 65k to fill up.
After petrol pump price went up again by about 15 percent last week, it would now cost about 80k to fill up the saloon, depending on where you bought petrol from and how badly the pump was rigged.
The changes in petrol price and energy costs have affected everything else, from the price of fish to milk and the cost of bread and grains. Essential medicines are a different thing altogether. Life was hard. But it’s been a nightmare for millions more since President Bola Ahmed Tinubu’s government was inaugurated.
Generation crisis
In July, The Financial Times said the hardship under Tinubu has triggered “the worst cost of living crisis in a generation.” The newspaper gave the president credit for tackling two of the most malignant economic problems in decades – the petrol subsidy and fixed exchange rate – but said the shock therapy was so disjointed that calling it “Tinubunomics” would be a joke.
But Nigerians hardly need a foreign newspaper to render their misery in torrid colours. They know this was not the life promised. Tinubu pledged to prioritise security and jobs, tackle the mounting debt, and improve infrastructure when he took office. He came with a pro-business credential and a track record of success in Lagos that was difficult to ignore.
In the last year, however, with millions impoverished by the government’s economic policies and two major nationwide protests against hunger and bad governance, Tinubu’s reputation has taken such a severe beating that promises of light at the end of the tunnel have been brushed aside.
Turn of excuses?
His government has explained that the rot was worse than expected; that whereas previous governments since 1973 said oil money was not the problem, but how to spend it, President Muhammadu Buhari handed his successor an empty treasury, to which the response has been: yours is a continuation of the APC government, deal with it.
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Complaints about post-Covid-19 supply chain problems, long-standing structural problems, the protracted legal challenge to his election, and a hostile opposition have also been dismissed as untenable for a man who said it was his turn to govern.
Temptation
Yet, I wouldn’t write off the government, however tempting. If Tinubu’s shock therapy has been disjointed, and his economic policies severely criticised by a despairing public, the tax-and-spend remedy by The Financial Times, the West’s standard response to budget deficits – apart from the added trope about transparency and corruption – is hardly the cure in Nigeria’s case for at least two reasons.
Apart from severe loopholes, rampant poverty makes it difficult to expand the tax net or improve the yield, except if the government wishes to levy taxes on blood. Poor industrialisation, even de-industrialisation, and heavy dependence on imports, especially food imports, compound the problem and further reduce wiggle room to raise badly needed cash.
For Tinubu to dig Nigeria out of its current hole – and I believe he still can – efforts to restructure government income, including taxes, by repurposing the Federal Inland Revenue Service (FIRS) must be matched by policies that create wealth.
Options for compound problems
The government should intentionally target industrialisation and food production, with reduced foreign input. Unfortunately, widespread floods have piled on insurgency and kidnapping to reduce farm supplies and worsen food inflation.
Yet, while elites like me complain the most and the loudest, the measure of Tinubu’s success is not how much petrol I’m able to buy in my car but the impact of government policies on the rural poor, mainly farmers, who make up the bulk of the country’s 220m population.
Tinubu must work with Nigeria’s state governors, who collect security votes monthly before thinking of what to do with it to fix the security problem so that farmers can return. The country needs a system to incentivise farming, one far better managed than the Anchor-borrowers’ scheme under which the Buhari government staged occasional shows of huge grain pyramids that disappeared as soon as the events were over.
Examples from elsewhere
There would be no easy options. Examples of countries that have turned things around show that their leaders defied the norm in pivotal moments. Deng Xiaoping reversed Zedong’s isolationism by introducing market reforms and imposing a one-child policy.
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Lee Kuan Yew ignored Western prescriptions of democracy, even laying down markers for the foreign-owned Strait Times, limited protests, and restricted strikes and industrial actions.
Those who obsess about diversity and size would find India a good example. To the displeasure of the elite, Indira Gandhi focused on rural India. She achieved self-sufficiency in food production, reducing poverty and laying the groundwork for long-term national development.
One thing common to all three but lacking in Tinubu’s government is energy and speed of execution. For example, three months after he announced an interim measure to remove tariffs on grains and essential pharmaceuticals, the Customs have yet to get the memo – or perhaps they have, and it’s been washed up by red tape.
Sitting on the mines
Sadly, oil isn’t about to take the backstage soon. Yet, our assets, especially oil mining leases in seven blocks, including OML 111 and disputed Pan Ocean assets, have been poorly managed by NNPCL. The corporation that ought to be alarmed at divestments from the upstream and midstream is too busy piling on the government’s debt by brokering crude-for-loan deals to think of what to do with massive, fallow oil assets that it has cornered since 2009.
Experts estimate that prudent management of these assets could increase Nigeria’s production quota by between 500kbpd and 1mbpd and improve the pool of investible funds. How and why, despite his experience in the oil industry, Tinubu indulges NNPCL’s damaging and scandalous incompetence, only he can explain.
Eat that frog!
But I’m not giving up on him yet. I’m hoping he was playing politics when the political pressure group, the Patriots, led by the statesman Chief Emeka Anyaoku, visited him, and he said he needed to fix the economy before restructuring the country.
Except he prioritises that, the current system, which puts revenue sharing ahead of innovation, competition, production and reward, but instead creates a phantom of Abuja as Father Christmas, will continue to retard the country’s progress.
It’s not Tinubu’s fault that the states are yoked to Abuja. However, he cannot make any lasting changes, keep his election promises on security, jobs, the economy, or infrastructure or even inspire the states to depart their waywardness without changing how the country is governed.
He starts to lose me, not when I pay a higher petrol price but when his actions show, irretrievably, that despite his solid credentials as an advocate of restructuring, he is determined to put the cart before the horse.
Does it still make sense to trust Tinubu? By Azu Ishiekwene
Ishiekwene is Editor-In-Chief of LEADERSHIP and author of the book Writing for Media and Monetising It.
Opinion
Osun election: Àtàọ́ja should stop running joro-jara-joro
Osun election: Àtàọ́ja should stop running joro-jara-joro
Tunde Odesola
(Published in the PUNCH, on Friday, July 24, 2026)
It’s midmorning in Àtàọ́ja’s palace. The sun beamed a friendly smile, quite different from the furious furnace it was preparing for the afternoon. As gently as the breeze caressed the trees in the palace, two pigeons landed on silent feet in the courtyard. They were on a joint mission. To scavenge. Looking right and left, up and down, beaks at work, wings at the ready, the bouncy birds pecked food in the palace soil. For the male and female pigeons, danger lies not in flying; it lies in walking. Sycophancy walks naked on the palace grounds.
Even the king’s kààakí was caught unawares. It couldn’t herald what was about to happen because everything occurred at a dizzying speed. The Àtàọ́ja, Oba Jimoh Olanipekun, ran out from the inner recess of the palace, his agbada òfì billowing in the Osogbo wind; kira-kita, kira-kita, the king bolted like Usain Bolt. Where is the king running to?
In his breakneck flight, Àtàọ́ja Osogbo forgot to wear his neck beads! I-m-a-g-i-n-e! But he luckily remembered to wear his cap. I suspect it was ancestral forefathers known as ‘àwọn alálẹ̀’ who reminded him to wear his shoes. Otherwise, the king might have appeared out of sorts at the state government event he was fleeing to.
Thankfully, when Àtàọ́ja Olanipekun reached his destination, he still had some breath in his lungs. He sat down, resplendent in white and blue agbada, clenched the microphone and confessed in Yoruba, “Ẹ̀ ri pé ń ò kólẹ̀kẹ̀ ọ́rùn? Mo sáré dé hin ni. Tí a bà á wá, wọ́n á ní, ‘Háà, kò mọ̀ le bọ́ta mọ́!’ Gbogbo ohun tí wọ́n ń sọ là ń gbọ́.”
I’ll translate the king’s speech in English: “Can’t you see that I am not wearing my royal beads? (It is because) I ran to this event. Because if I did not come, they would say, ‘Ha! He cannot come out again!’ We hear everything that they (opposition) are saying. I will not stop eulogising Adeleke Jackson Nurudeen for his excellent performance in Osun State.”
Unfortunately, Olanipekun thinks that by singing himself hoarse on the praise of ebullient Governor Ademola Adeleke, he is giving the re-election bid of the Asiwaju of Ede a boost. No, he is not. If he was, the apex socio-cultural association of Osogbo sons and daughters, the Osogbo Progressive Union, would not openly criticise him for publicly canvassing support for Adeleke and attacking the opposition on many occasions.
The penis of the bird does not dangle outside; it is tucked inside the bird, says a Yoruba proverb. This proverb preaches decorum. If the king had been decorous like other Osun kings, who, though, have their favourites among the governorship candidates, but who have kept their support within the ambit of decency, the OPU wouldn’t have embarrassed him with a public disclaimer.
The Timi of Ede, Oba Muniru Adesola Lawal, had been an exemplar in his support for Adeleke, who hails from his domain. The Timi had been regal: zero aggression, zero hate words, zero campaign against other parties. Oba Timi has shown emotional intelligence while fully supporting Adeleke, his son. That is how to be a father to all subjects. Of course, if Timi was blindfolded at the polling booth on election day, his royal thumb would still locate Accord Party on the ballot, whereas some carricachop from another land is claiming to know Ọ̀ṣọ́ more than Ọ̀ṣọ́’s mother.
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It’s undignifying for the elderly to run helter-skelter, says a Yoruba proverb distilled in these words, “Gbàmí, gbàmí ò ye àgbà.” Another proverb that cautions against kùrùkẹrẹ movement says, “Ẹní wọ bàtà ẹsẹ̀ òsì méjì, ó níbití ó ń lọ.”
The importance of royal objects such as crown, beads and staff is interrogated in the seminal work, “Yoruba: Nine Centuries of African Art and Thought,” written by Henry J. Drewal et al, and published by The Centre for African Art, New York, in 1989. Similarly, the royal totems – crown, beads and staff – are also a subject of scholarship in Rowland Abiodun’s “Yoruba Art and Language: Seeking the African in African Art,” published by Cambridge University Press in 2014.
Drewal and Abiodun aver that in Yoruba thought, the crown, beads and staff are sacred totems that signify divine authority, spiritual protection, leadership, ancestral continuity, and the king’s covenant with the people and the gods.
In both books, the crown is regarded as a sacred emblem containing the spiritual essence that connects the present with the past. Royal beads signify dignity and prestige, abundance and prosperity, and spiritual energy. The staff is an instrument of authority, justice, fairness, and protection.
Joro-jara-joro is an onomatopoeic word that means helter-skelter. Onomatopoeic words are words that sound like their meanings. Examples: buzz, hiss, slap, sleep, twinkle, jab, splash, tear, bang, etc. Joro-jara-joro was amplified by Afrobeat creator Fela Anikulapo-Kuti in his 1976 song, “Zombie”, which mocks Nigerian soldiers’ blind allegiance to dictatorship.
In “Zombie”, Fela caricatures Nigerian soldiers as unthinking brutes whose sole skill is to chaotically rove joro-jara-joro against the masses, like zombies on the mission to “go and kill, go and quench, go and die”. Fela sings, “Zombie way na one way; joro-jara-joro/No break no jam, no sense; Na joro-jara-joro….”
There would have been no reason to write this article because I had made my intention clear enough in an earlier article entitled, “Governor Adeleke and a tale of three Àtàọ́jas,” published in The PUNCH on Friday, July 17, 2026. My preoccupation in the article was to call the attention of the monarch to some of his unkingly utterances. My intention wasn’t political. But an insinuation, especially from some irritating ‘e-rats’ and ‘data boys’, who attempted to paint my intervention in political colours, made this sequel inevitable.
In line with their zombie mentality, a particular ‘e-rat’ along with his fellow ‘data boys’ accused me of meddlesomeness and maintained that it lies within the rights of the Àtàọ́ja to express support for any candidate of his choice.
Clearly, the accusation of meddlesomeness was borne out of dripping ignorance. If not, an enlightened mind would see that the actions of the Àtàọ́ja diminish his traditional stool that represents the Yoruba worldview of unity, morality, justice, fairness and equity. The allegation that the Àtàọ́ja had the right to support any candidate of his choice is valid to the extent that such a right must not violate the principles of fair play, rule of law and decency.
By openly calling the opposition names in a viral video, did the Àtàọ́ja adhere to the principles of fairness and tolerance? By his vitriolic speeches, was he not stoking the embers of strife? If I could be provided with the evidence of one Osun traditional ruler who had been as politically intolerant as the Àtàọ́ja, against the ruling party, I shall tender an apology in my next article.
In one of the bad-taste videos, the Àtàọ́ja arrogantly disclosed how he rejected wise counsel by a concerned citizen, who told him the danger in his public support for Adeleke over other candidates. His words, “One of my people asked me why I am so audacious to the extent of overly supporting one candidate (Adeleke) over others; what if he doesn’t win?”
The king answered the worried citizen. Àtàọ́ja opened his mouth and played god, declaring with finality: “He will win.” Olanipekun’s divisive posture is most unbecoming of an ọba, whose palace should be an abode to seek conflict resolution by his subjects, including politicians. Àtàọ́ja should not be the epicentre of conflict.
In the recent past, I have ventilated my views on the actions of the Ooni of Ife, Oba of Lagos, Apetu of Ipetumodu, Alapomu of Apomu, Oluwo of Iwo, and Emir of Ilorin, among other traditional rulers. I strongly believe that it behoves the citizen to hold traditional rulers to the highest standards because the traditional institution embodies the ethos and pathos of a race.
For ‘e-rats’ and ‘data boys’, whose stock-in-trade is abuse, there is a lesson in the conduct of a member of the House of Representatives, Bamidele Salam. Salam is my friend of over 20 years. Though we have had moments of sharp disagreement, emotions never boiled over to name-calling.
One day, BS, that’s Salam’s nickname, saw my Facebook post on Governor Adeleke. In the post, I advised the governor against excessive dancing and to shear off some personalities who were following him about like houseflies following the wound on a dog’s ears. In the Facebook post about three years ago, I cautioned that the image of the governor dancing to the faintest of drumbeats amid a retinue of hangers-on was not good.
As soon as BS saw the post, he reached out to me on the phone and said, “Ọ̀rẹ́, ọ̀rọ̀ ò rí bẹ́yẹn o. Your post does not reflect the great work Adeleke is doing in Osun…” I smiled from the other end of the phone because Bamidele was pushing Adeleke’s narrative while ignoring the kernel of my Facebook post. When I insisted on the need for the governor to do better in regard to dancing, Bamidele said every man was a work in progress, including me. Bamidele’s example is how to engage intelligently; a lesson government and opposition ‘e-rats’ and ‘data boys’ should learn.
The demarcation between a ruling party and an opposition party is nebulous. Practically speaking, ideological philosophies among Nigeria’s political parties are nonexistent. This is why Àtàọ́ja should be careful in his untraditional support for Adeleke. The Adeleke he sees in the Accord Party today could be in the All Progressives Congress tomorrow. Olanipekun should not burn the bridge of friendship today because he might need to use the bridge tomorrow.
This is the lesson Àtàọ́ja Olanipekun should see in his recent visit to President Bola Tinubu in Abuja. When politicians do their thing, a respectable ọba should maintain a dignified distance. He should not be in the fray.
Are you shocked that Kabiyesi Olanipekun was in Aso Rock a few days ago? Yes, he was. As a guest of President Bola Tinubu. This is the story of how the monarch used one stone to kill two birds. Àtàọ́ja’s daughter was graduating from the Law School in Abuja. An influential Osun State indigene, worried by the king’s intolerant posture against the Osun All Progressives Congress, had arranged for the king to meet with the President. It took some time for the king to meet the President.
During their meeting, the President expressed worry over Àtàọ́ja’s political remarks against the APC in Osun, urging him to allow for a level playing field. I gathered that Àtàọ́ja told the President that he was sold on the Adeleke ticket. Personally, I do not fault Àtàọ́ja’s position – supporting a candidate of his choice; it’s his brickbat approach that is reproachable.
If Tinubu could open his doors to Olanipekun and sit down to dialogue with him, who says there cannot be a dialogue between Tinubu and Adeleke? And if a dialogue occurs between the two and an agreement is struck, would the king not feel uneasy relating with his ‘enemies’ in the APC? The king should always spare a thought for the flip side of things. That is what the wise do.
“Àgbàlagbà kìí ṣe lángbá, lángbá,” is a cautionary proverb for reckless elders. The pit of animosity must not be dug too deep because the digger might fall into it. A word is enough for the wise.
Kabiyesi Àtàọ́ja, kara o le o.
///
Email: tundeodes2003@yahoo.com
Facebook: @Tunde Odesola
X: @Tunde_Odesola
Osun election: Àtàọ́ja should stop running joro-jara-joro
Opinion
UI, UCH and the Question of Inclusive Leadership
UI, UCH and the Question of Inclusive Leadership
By Mallam Ibrahim Agunbiade
agunbiadeib@gmail.com
July 23, 2026
The appointment of Professor Peter Olamakinde Olapegba as the 14th substantive Vice-Chancellor of the University of Ibadan (UI), effective November 1, 2026, is deserving of congratulations. I wish him a successful tenure as he takes on the responsibility of leading Nigeria’s premier university.
The reported competitive process through which he emerged—following the assessment of eight candidates and the shortlisting of five for the final stage—is commendable, provided it was conducted transparently and strictly on merit.
However, this development also raises an important question that deserves honest and constructive discussion: When will a qualified Muslim have the opportunity to emerge as Vice-Chancellor of the University of Ibadan?
This question is not directed at Professor Olapegba or his Christian faith. If he emerged as the best candidate through a fair and transparent process, then he deserves the support of all Nigerians. My concern is whether qualified Nigerians of different faiths enjoy equal opportunities to compete for the highest leadership positions in our national institutions.
The same question applies to the University College Hospital (UCH), Ibadan, where a change in leadership is expected in the coming months. It is therefore time for stakeholders to begin constructive conversations about the appointment of the next Chief Medical Director (CMD).
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I believe that qualified and competent Muslim professionals should be encouraged and given a fair opportunity to compete for the position. If the best candidate happens to be a Muslim, there should be no hesitation in appointing that individual. Equally, if the best candidate is a Christian or belongs to another faith, the same principle of merit should apply.
This is not a call for religious quotas or preferential treatment. Rather, it is a call for a level playing field.
A Muslim should not be appointed simply because he is a Muslim, just as a Christian should not be appointed simply because he is a Christian. Leadership must be based on competence, integrity, experience, and the capacity to deliver.
However, merit can only be meaningful when every qualified candidate has a genuine opportunity to compete without bias or discrimination.
The University of Ibadan and UCH are national institutions that belong to all Nigerians. Their leadership should therefore reflect the principles of fairness, inclusiveness, equal opportunity, and merit.
As Professor Olapegba prepares to assume office, I congratulate him once again and wish him a successful tenure. At the same time, I believe this is the right moment to ask whether our leadership selection processes truly provide equal opportunities for all qualified Nigerians.
As the succession process at UCH approaches, I urge stakeholders to ensure that no qualified candidate is excluded—consciously or unconsciously—because of religious identity. Let the process be transparent, competitive, and firmly anchored on merit.
I am not asking for a Muslim to be appointed simply because he is a Muslim. I am asking that no qualified Muslim should be denied the opportunity to lead simply because of his religious identity.
The same principle should apply to every Nigerian, regardless of faith or background.
Let merit prevail. Let competence prevail. Let fairness prevail.
UI, UCH and the Question of Inclusive Leadership
Opinion
Case for replicating the Oyo kidnap-rescue template nationwide, By Farooq Kperogi
Case for replicating the Oyo kidnap-rescue template nationwide, By Farooq Kperogi
Case for replicating the Oyo kidnap-rescue template nationwide, By Farooq Kperogi
Kperogi is a renowned columnist and United States-based professor of journalism
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