Opinion
Tinubu: The Crowning of the Spiderman
Tinubu: The Crowning of the Spiderman
Tunde Odesola
(Published in The PUNCH, on Friday, June 2, 2023)
From football to jollof rice, and other sundry striving like music and acting, I love the healthy rivalry between Nigeria and Ghana. But truly, Ghanaians know which is the giant of the two countries just as Nigerians know that the tattered singlet of Musa at the gate is worthier that the starched khaki of the brain-lazy, woebegone retired Major-General.
Though farther than Benin Republic, Togo, Niger and Cameroon in terms of geography, Ghana is closer to Nigeria in terms of shared experience and colonial language.
“Imagination is better than knowledge,” I agree with this wisdom of Einstein, who expatiates that, “Knowledge is limited to what we know and understand, while imagination embraces the entire world, and all there will ever be to know and understand.”
Through the trickery of the Tortoise, Nigerian folklore imagines connectivity between the dead and the living, weaving together a world of equality, freedom and dignity, where intelligence trumps force.
Similarly, Ghanaian mythology imagines the world through the labyrinth of the silk-spinning Spider, whose squishy body contrasts with the carapace of the Tortoise but both creatures’ legends secure a place for the weak in the society.
However, comeuppance awaits the Tortoise or the Spider whenever either wishes to take advantage of the vulnerable through wit and cunning.
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In the worldview of African forebears, before things fell apart, intelligence always triumphs whenever brute force runs naked, making the Yoruba say, “Ogbon ju agbara lo,” wisdom is greater than power.”
The story of former President Muhammadu Buhari and incumbent President Bola Tinubu is similar to the Ghanaian myth about Nyame and Anansi.
Anansi is a spider who wants to be the owner of all the stories known in the world, but all stories belong to Nyame, the sky god. Anansi tells Nyame of his wish to buy all the stories from him but Nyame tells the spider the price is unaffordable.
When Anansi insists, Nyame attempts to outfox him, saying Anansi could have all the stories of the world if he could capture the four most dangerous creatures in the world. An excited Anansi assures Nyame that he would capture all the four creatures, and even offers his own mother, Ya Nsia, to boot!
The four creatures include Onini, the python; Osebo, the leopard; Mmoatia, the Fairy; and a hive of Mmoboro Hornets.
Anansi has a beautiful wife, Aso, who is super cunning, and whom he listens to. With his wife’s advice, Anansi beguiles all four creatures, one after the other.
To capture Onini, his wife devises a plan, and they both set out for the brook where Onini lives. There, they began to argue loudly about Onini’s length. Onini comes out and Anansi tells him about their argument.
Onini brooks no contest with the majesty of its length, it quickly stretches out beside the branch which Anansi brought with him. To get an accurate measurement of Onini, Anansi advises that one end of the python be tied to the palm tree branch while the other end should be tied against the other end of the tree branch.
After tying the head of the snake to the branch, it was easy to persuade the snake to have its tail tied to the other end of the stick. And the python became more vulnerable than a sitting duck.
To capture the leopard, Anansi digs a hole in the ground along the path which Osebo treads, covering it up with brushwood. Returning home after dark, Osebo falls into the pit. Anansi, the Good Samaritan, offers to get Osebo out of the hole through his web. But when the leopard got out of the hole, he remained a prisoner in Anansi’s web and was subsequently carried to Nyame’s palace.
The spider entraps the Mmoatia Fairy by making a doll covered in glue and placing it in the prairie where the fairy plays. She sees the doll and gets attracted to it, touches it with both hands and becomes glued.
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Anansi lures the Mmoboro hornets into his gourd by pouring water on himself and telling the hornets that a dangerous rain that had beaten him in another community, was fast approaching. He advises them to get into his gourd for safety. They obliged and became Anansi’s victims.
The Spider goes to Ya Nsia, his mother, and reminds her about the promise he made to the Sky god. Ya Nsia agrees to go with Anansi to Nyame.
Boxed in by the Spider’s achievements, Nyame summons the elders and his army, tells them about Anansi’s conquests, which no one else or kingdom could do, and thus pledges all stories to Anansi, the Spider. So, every story became known as a Spider story.
I’m almost sure scaling the hurdles wouldn’t have been smooth sailing for Anansi. There might have been moments of despair and frustration when he angrily shouted, “E gbe awon stories yi wa, EMI LOKAN!”
Unlike the world of Buhari and Tinubu, the world of Anansi was a law-abiding world, where crime was punished, and virtue rewarded.
It was a world, where the elephant, though mighty, couldn’t usurp the rights of the ant, and the lion, despite being the king of the jungle, dared not take what didn’t belong to him.
It was a world that would ‘open the calabash’ of death to a brainless, callous and nepotistic king who recently plundered the land for eight years of misgovernance – just like they ‘opened the calabash’ for wicked kings in the old Oyo Empire.
In the olden days when the Tortoise and the Spider counted among the wise men, people voted without let or hindrance, and their votes counted. The electoral umpire, even if it was the glasses-wearing YAK, dared not fail to upload the results of the presidential election as ARTICUlated in the electoral law.
During the days of the fabled Tortoise and the Spider, Umpire YAK dared not cause disaffection within the polity, as he did yesterday, without being summoned to the king’s palace, and bagging an outright banishment to the Evil Forest or the severance of his head from his neck at Imogun, the Place of Skulls.
If Yak followed the electoral process through, the Articulate and the Obidients would probably not go to the Court of Judges to lay their grievances over why the Bat was crowned the king without announcing his victory through the Kakaaki, as required by the law of the land.
Things have turned upside down today. Thorns have grown on the throne in Ife, and the king can no longer sit on the stool of his forebears but go about looking for plastic chairs in Owambe parties, allowing Pete, Tom, Dick and Harry to hug him.
In those days of the Tortoise and the Spider, when the blind Baba Fakunle predicted in Ola Rotimi’s ‘The gods are not to blame’, that King Odewale would marry his mother and kill his father, it came to pass.
Today, Christian and Muslim clerics have turned the church and the mosque into casinos, where forecasts are churned out like locusts in flight, with none coming to pass.
A cleric predicted that he was the incoming President Number 16 and that Buhari would hand over to him. Another one warned witches and wizards not to come to Abuja – as if witches and wizards ever amounted to anything or as if they are the problems of Nigeria.
Many Nigerian pastors and imams are fake men of God who brag about power over all infirmities but none has ever cured either a cough or a headache, not to talk of HIV/AIDS or COVID-19.
The removal of petroleum subsidy is a step in the right direction but the President must not behave like the Tortoise who got all the wisdom of the world in a gourd, which he tied to his neck, without knowing how to get the gourd to the top of a tree. Tinubu must exhibit cleverness and be be prepared to go to war against the oil cabal.
Online reactions trailed the presence of President Tinubu’s wife, Remi, for being present at an official meeting the president held with some officials on Wednesday.
Did Aso, the wife of Anansi, not help her Spider husband solve his riddles? If you don’t know the meaning of presidential monarchy, go to court.
Email: tundeodes2003@yahoo.com
Facebook: @Tunde Odesola
Twitter: @tunde_odesola
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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