A Federal High Court sitting in Jos, the Plateau State capital has again threatened the Inspector General of Police (IGP), Abubakar Mohammed and Abba Kyari, the officer in charge of Intelligence Response Team (IRT) with contempt for disobeying its orders.

It ordered, “The Inspector-General of Police (I-GP) and Deputy Commissioner of Police, Mr Abba Kyari, in charge of Intelligence Response Team (IRT), to appear in person on Dec 9 and explain why you should not be committed to prison for gross contempt of court.”

Justice Dorcas Agishi of the Federal High Court gave the order on Wednesday after the duo failed to produce a suspect, Nanpon Sambo, who was alleged to have died in police custody in Abuja.
She also ordered, “the Attorney General of the Federation (AGF) should be informed for compliance.”

Mr D.G. Dashe, Counsel to the suspect, had made two applications before the court to order the IGP and Kyari to appear before it to show cause why contempt charge should not be visited upon them for failing to produce Sambo dead or alive on Nov. 29 as ordered.

He also prayed for an order notifying the Attorney General of the Federation to ensure compliance by the duo.
NAN reports that the Police arrested Nanpon Sambo Since the 28th Feb 2019 while on bail before Justice Agishi on a charge of Illegal Possession of firearms.
He has neither been charged to court to date for any offence by the police and the police have ignored several court orders to produce him in court for the continuation of his trial.

The Police, through its Counsel, Mr Joshua Ayanna, had claimed that the suspect died in their custody in July.
This claim brought about the court to order the duo to produce Sambo before it on Nov 29 dead or alive.
According to her, “If the defendant has already been buried by the police, the police are hereby ordered to exhume the corpse of the defendant and produce it at the Jos University teaching hospital for positive forensic and DNA identification by a licensed medical practitioner.”

Although the judge gave them (Police) two weeks within which to produce the suspect or face the wrath of the Court, they, however, failed to comply with the order as they were not even in Court on that day, Nov. 19.

“Upon resumption of hearing of this case, the defense counsel, Mr D.G. Dashe, had informed this court that the earlier order of Nov. 29 has not been obeyed or complied with
“This court, hereby, orders the Inspector General of Police (IGP) and Mr Abba Kyari to both appear before it on the next adjourned date, Dec. 9 to show cause why they should not be committed to prison for contempt,” she

the late OBALOKE of IGBONA EKITI .

The Federal High Court, Abuja, has threatened to jail the Director-General of the Department of State Services, Yusuf Bichi, over his refusal to release pro-democracy campaigner and Publisher of Sahara Reporters, Omoyele Sowore.

In a “notice of disobedience to order of court” issued by the court on Thursday and addressed to the DSS DG, the Federal High Court directed the boss of the secret police to comply with its directive or face grave consequences, which includes “commitment to prison”.

Sowore has remained in detention more than 24 hours after meeting his bail condition as set by Justice Taiwo Taiwo of the Federal High Court, Abuja, on Tuesday in a ruling.

He was arrested in Lagos on August 3, 2019 and had been slammed with a seven-count charge bordering on treasonable felony and insulting President Muhammadu Buhari.

someone said "IYA SEUN" ;Dsomeone said "IYA SEUN"

the performing GOV

etinanguy:

I know is hard for a fool like you to know what your forefathers didn't know.
You want me to school you? Never.

School me
you need to go back to school and learn more about modern OYO EMPIRE

baby124:

So Europeans have to create it before we have it? In 1941, Yoruba women’s fashion had changed a lot. So his wives are wearing fashion from the early 1900’s. Iro, Ipele and Iborun... the buba came in much later in the 1930’s and onward.

That is how they claimed the Ife heads must have been from Atlantis because they couldn’t believe we were smelting iron at that time and so perfectly. Even better than Europeans. This pic is from that time frame and much more beautiful than the rubbish in some so called British castles. Only if we can appreciate our own.

Yoruba craftsmen and Smith’s were some of the best. It’s because everyone wants to hold office job that those traditions have been lost.

There was even a ruler that paved the streets of Osun long before paving of streets was known in Europe. Her name was Queen Luwo and her paved roads are called Apaadi Luwo.

stop wasting your time enlighten that ignorant of OYO EMPIRE history

Or you mum connive with the Police to take it from you??

African GOAT has spoken

TAO11:


In the end, you eventually proved to lack the intellectual competence to muster an intelligent come-back.

You are so empty and bereft of ideas.


May God have mercy on your miserably ignorant and inferior soul.


One more time, the Oba of Benin can't give endorsement because he doesn't have it. However, his God (the Ooni of Ife) obviously can.

you're just giving them back to back. Bravo!!!

Person wey no gather 30k for Lagos stadium, nah him go come gather 40k people for togo...
I smell lies

etinanguy:
I doubt the first pic was taken between 1905-1911. Look at the modern day smooth concrete design wall. For your information am an architect who deals with vintage designs and i can categorically say that, this pic was taken from 1949 upward. This design came up after the end of second world war and it was the Germans architects that brought up this design and it became prominent in the 1950s.


Etinanguy

Oga stop disgracing your ancestors by spewing rubbish here.

you mean these are beardmen

E remain davido

shey him battery low ni

multi color human beings

you can never cheat nature

And who are we gonna believe now

go boys

lie, check this RR

that's vote buying bro

People don't really know the reason behind this attack is because the D.gov is a CHRISTIAN

elda2303:
Have u resolved the issue

oh thanks bro, my sister that got strung couldn't sleep all night. she's been taken to the hospital now but she's still in pain. just too much for her

there's no reply yet

please I need help on antidote for scorpion bite/sting

A much thinner looking Anthony Joshua says he’s now properly motivated to beat Andy Ruiz Jr., and he’s ready to become a two-time heavyweight world champion on December 7.

Joshua (22-1, 21 KOs) states that Ruiz Jr. is only “digging his own grave” by his trash talking that he’s doing now.
Ruiz’s team is still in negotiations with Joshua’s promoter Eddie Hearn to discuss the venue for the December 7th rematch. Hearn has already announced that the second Joshua-Ruiz fight will be staged in Riyadh, Saudi Arabia, but Ruiz Jr. says he wants the rematch to take place in New York again.

According to Boxing News 24, it’s believed that Hearn will sweeten the deal by giving Ruiz a bump up in pay from the $9 million that he’s set to get. Just how much of an increase Ruiz Jr. will get is unclear.

Obviously if Joshua is getting between $40 million to $90 million for the fight, it’s grossly unfair for Ruiz to be getting $9 million. If Joshua is getting $60 million, it makes sense for Ruiz to be getting at least $20 million for the fight.

“There wasn’t that real fire,” said Joshua to IFL TV in talking about his loss to Ruiz Jr. “The smack talk is only digging his own grave, because it’s a different kind of thing now. I want to show people the art of bouncing back, and that’s what this is for me.

Whether they believe it or not, they can run with it, and take it as you please. I know what I need to do. I’m going to trust in my own instincts, and then become for the second time the heavyweight champion of the world. I’m going to be two time,” said Joshua.

The way Joshua is talking, he’s going to brawl with Ruiz Jr. (33-1, 22 KOs) in the rematch, and that could prove to be a huge mistake. Joshua will leave himself open to being countered by the 6’2″ Ruiz, who has better hand speed, and is a superior combination puncher.

No matter what changes Joshua does with his training for the rematch, he’s still not going to be quick. The conventional wisdom is the 6’6″ Joshua will use his height and reach to keep Ruiz helpless on the outside.

Kingosytex:


That is the exact way his brain has been programmed to work. His brain decodes only two things; tribalism and politics (APC).

instead of him to open the topic and be reading sensible comments, he's spewing out gibberish

JOHN1790:
Let this go round! Play your part in making this country a better place!

hmm...

THE concept of home or place of origin means different things to different people. For the Fulani and Bororo who are mostly herdsmen, residing in Oje-Owode, a town in Saki-East Local Government Area of Oyo State, is where home is and their place of origin, despite not being ethnically or linguistically connected with the community.

Without being able to state specifically the number of years that they have resided in this Yoruba town, the Fulani and Bororo in Oje Owode community now see a hometown deconstructed to mean a place of residence, a place of safety and/or a place where help is available.

Speaking recently to Sunday Tribune on his sojourn in the community, the Baale (head) of the Fulani in Oje-Owode, Alhaji Ali, a septuagenarian who has lost almost every tooth, went down memory lane on his younger days.

“It’s been long I got here. As much as I can remember, I got here as a child, so much so that those I gave birth to have given birth to those who have also given birth. Although Fulani are known to be nomadic, the entire Fulani community in Oje-Owode has come to stay,” he said.

Speaking further, the man who is the oldest Fulani person in the land said: “At that time, we kept moving from one place to another because we were not enlightened, unlike now that some of our children have started attending school. The Oje-Owode localised Fulani are not nomads; we have become one with the Yoruba. Our forefathers lived together and as long as this community continues to exist, we are not going anywhere.”

Unlike the Baale of Fulani resident at Gaa Onipanu area of the town, the Seriki Bororo of Oje-Owode, Alhaji Buda Abdulahi, who is above 60 years old, could recollect the number of years he has been staying in the town.

In what appears as an endearing assessment of how homely Oje-Owode is to the Bororo, Alhaji Buda said: “In this place, we are well and comfortable. This is (about) my 15th year here, and over the years, when anything wrong happens, the indigenes would call us to order and vice versa.

“We have mostly lived in harmony and peace with the indigenes here. Even when there seems to be some differences, we always resolve them through dialogue.”

From this narrative, it would then mean that the cohabitation of the host ethnic group with the Fulani and the Bororo, in Oje-Owode is different from the constantly bloody farmers-herdsmen clashes prevalent in the Middle Belt, Eastern and Northern parts of Nigeria.

Dynamics of inter-tribal relationships

Having lived together fairly long enough, it seems there is perhaps a method to the cohabitation which makes their coexistence almost rancour free. Alhaji Ali, head of the Fulani gave an inkling of this relationship dynamics.

“We have furthered our relationship by creating and running communal societies of interest with the Yoruba,” he said, adding that: “The name of the society of which I am a member is Oredegbe. In the society, we socialise during festive seasons. Apart from this, there have been inter-marriages between us and the Yoruba. Likewise, our children attend the same schools with theirs such that the knowledge which used to be an exclusive preserve of the Yoruba is now being shared with Fulani children.

“In fact, when the Yoruba community has any social function, I always contact my kinsmen to make contributions, both in cash and in kind, to support them; the same happens when the Fulani community has an event to celebrate.

“Beyond this, we have easy access to land whenever we are in need. I, for one, cannot remember my state of origin. We used to be in Oje-Ile with the Yoruba until things got scattered there. We founded this town together. So for me, I am an indigene of Oje-Owode.

“Certain things have fostered this peaceful cohabitation. One, unleashing violence on another person’s substance is forbidden here. As herdsmen, we make sure our cattle do not invade farms. When the cattle are much, we assign two to three different people to take them out on grazing, without destroying farms,” he revealed.

Corroborating Alhaji Ali’s claim, the Baale Agbe of Oje-Owode community, Alhaji Tiamiyu Okegbenro, explained that the community no longer sees the Fulani as strangers, as they are now being referred to as natives too. For him, this differentiates the Fulani in Oje-Owode from Fulani in other parts of the nation.

“We’ve been together for long to the extent that Fulani are now indigenes of Oje-Owode. For these ones, their grandfathers were born and brought up here. In fact, our fathers, while I was growing up, I noticed, would keep their goats in care of these Fulani.

“In recent times, our relationship with them has been unprecedented. We intermarry and they even have a household name to themselves like Agbo Ile Yoyin. The household recently held a wedding ceremony to which we were invited. Furthermore, they have a seat in the Oje-Owode traditional council by the name, Jowuro.

“But because the excesses of the Bororo could not be curtailed by Jowuro, we have had to include the Bororo into the council with the title Seriki. So if we want to meet the Fulani, we call on Jowuro and Seriki if we want to meet the Bororo,” he said.

Economic life

Being an agrarian community, most of the residents of Oje-Owode work in the forest. Speaking on the economic activities they engage in, Seriki Bororo explained how their farming and cattle rearing businesses do always take them beyond their immediate community.

“Our economic life revolves around farming, cattle rearing and selling. We sell a few of our produce here in Oje-Owode, and most in Ago-Are, Tede and Kishi, because there is no kraal here. One thing that is evident is that the Oje-Owode community frowns on indolence.

“Our children go to school, especially the nomadic primary schools here. Our women have access to the primary healthcare facilities here too. However, serious health issues involving child delivery and surgery are taken to Saki,” the Seriki Bororo said.

Claims and counter-claims

At Gaa Jowuro, another “native” Fulani settlement, the residents who chose to speak to Sunday Tribune as a group, revealed certain grey issues. While they acknowledged that the Yoruba have been magnanimous in hosting two other different tribes, they accused the Bororo as the black sheep.

“The Yoruba in Oje-Owode are hospitable, unlike the Bororo who could be destructive. They are the ones always invading our farms. We used to report them to the traditional council, but when we observed that the council wasn’t doing much to curb them, we started reporting to the police force and the civil defence to make sure the person whose farm has been destroyed is compensated.

“It is not as if the Bororo are the only ones rearing cows here. Fulani have been rearing cows here before their coming, and we don’t invade others’ farms with our cows. It was when they came that we started having crises,” one of them who acted as spokespersons alleged.

In a counter argument, the Bororo community, through their leader, Alhaji Buda, debunked the allegations leveled against the group. The Seriki explained that cases of farm invasion recur because farmers, who are mainly Yoruba, do not exercise caution in the way they clear off walking paths taken by cattle during dry season or when ploughing the land for farming during planting/rainy season.

He said that: “One major problem we have always had with the Yoruba here is the way they do deprive our cattle road access during rainy season. When ploughing for new planting season, the farmers would creep into the road paths hitherto taken by our cattle in the dry season. This infraction is why it appears as if we are always being accused of leading our cattle to graze on farmers’ produce. It is not as if there are no grasses on which our cattle can graze, but the roads to those grasses are usually cleared during rainy season like this.”

He added: “All our efforts at reporting this have not produced any desired result. We are striving for what to eat, just as they (farmers) are. Farmers and herdsmen are professional kinsmen, and we should live as such.”

 

Tolerance and tolerance….

Also speaking on these infractions, Chief Okegbenro explained that he and others like him had learnt to be patient with and tolerant of them. While revealing some of the mischief being perpetrated by this supposed violent group, he observed that some of the interventions by government, which should have put an end to the excesses, unfortunately, appear to have strengthened further perpetration of violence.

“We can’t really say there haven’t been hitches as hosts of the Fulani and Bororo in this community. However, since the coming of the Bororo from Niger, the peace we enjoy has been relative. At first, we took them the way we have been taking the Fulani; we learnt with time, that the two groups are not the same character-wise, even though they speak the same language as the Fulani.

“Before the Bororo’ arrival, we could keep anything on the farm and retrieve it any time we need it. Cows would not be directed to invade our farms. Things have not remained the same since this group came. When they incidentally meet you on the farm with their cows and you challenge them, they wouldn’t care a damn, perhaps because they see nothing wrong in invading our farms.

“The worst part of the story is the Bororo can ask a toddler or an adolescent to take about 30 cows or more on grazing. How can such direct the cows without them destroying farms? Our yam and maize farms are really suffering now. During cashew season, the cows would invade our cashew farm and swallow cashew nuts, our real money-making cashew product. But because cows cannot chew the nuts, they excrete them when they are led back to their hut. To our amazement, Bororo who never planted cashew, as much as we know, will be the one selling us cashew nuts. As a community, we frowned on these at first, but we later resorted to dialoguing with them.

“Again, seeing that this set of people could unleash violence if care is not taken, we have decided to be cautious and patient in relating with them. So the Fulani are not our problem here, the Bororo are. When you send them away from your farm today, they are coming tomorrow. They are very evasive and influential, even when their infractions get reported to the police. What I would say has mitigated their invasion in recent time is the herbicides we use in spraying our farms. Once sprayed, Bororo will not allow their cattle to graze on that farm.

“Despite all the hitches we have had, especially with the Bororo, I must say that we have enjoyed a relative peace of mind in recent times. Armed robbery and raping have ceased. But concerning their invasion of our farms, they keep maintaining that we, both farmers and herdsmen, jointly own the forest. While we agree with their argument, the question to ask is: how many times have farmers waylaid them to unleash havoc on their livestock?

“To worsen things, the government is not helping much. I’ve had to question again and again the rationale behind the proposed creation of an exclusive radio station for the Fulani. These people are always in the bush. You expect them to be listening to the radio while taking cows out on grazing? Are there no radio stations in the North? Can’t Fulfulde be spoken on those radio stations in the North? What about the money paid to Miyetti Allah? It as if the government is reinforcing the violent to perpetrate more violence,” he said.

 

Common needs

In what could be seen as a common need, these major ethnic groups in Oje-Owode have unanimously appealed to the government to create more schools and to empower them for self-reliance.

The men at Aba Jowuro were unanimous in the appeal with one of them saying: “While we appreciate the government for establishing nomadic primary schools for our children in Sepeteri, Ago-Amodu, Oje-Owode, Arogede, Tede and Ago-Are, we will like to have secondary schools for them too.

“Another big problem at hand is hunger. We need government’s empowerment so that we can be self-reliant and train our children beyond primary school. Anybody could go about stealing because of hunger. So we plead with the government to bail us out.”

In view of various inter-tribal crises going on across the nation, Seriki Buda noted that: “We hear of bloodshed in the faraway north, and I feel this has been the case because the people there have not learnt to tolerate one another.” He advised that “the local community leaders there (should) call their youths to order,” adding: “We do always pray such will not come near us here.”

A don, Professor Yisa Kehinde Yusuf, who is an indigene of the community, has a deeper perspective of this inter-relationship, observing that is it symbiotic in nature. He added that if certain Nigerians would desist from stereotyping the hitherto castigated Fulani and relate with them based on the individual differences they exhibit, problems confronting the nation would be better solved.

“Instances of cohabitation have their advantages and disadvantages, whether it’s within a single family where you have the husband, the wife and the children, or a society where you have different families or within a society where you have people of the same ethnic group or where you have people of different ethnic groups.

“Usually when cultures meet, they have the tendency to enrich one another mutually. For example, the Yoruba culture has enriched some of the local Fulani in terms of their social life. In terms of life expectations, the horizon of some of their young ones, especially the community opposite my house, has broadened and some of them have started seeing the community as too small for them.

As a result, some of them have had to move to more urban centres like Ibadan to work and return ‘home’ in Oje-Owode. The social outlook of their parents too has changed; that’s why they are asking for more schools to enhance their economic and social life. When people talk about the Fulani, they have an agenda. Because they are not wanted for political and religious reasons, they are often painted in the negative.

As a result, people overlook the tendencies we are talking about, and start throwing propaganda about. People stereotype and over-generalise about them, without regarding their individual differences. The problem with this kind of categorisation or characterisation is that it makes it difficult for problems to be solved. For the Yoruba community, the relationship has also been beneficial. Some in the Yoruba community have cattle which they keep with the Fulani, and for these ones, this is like saving for the rainy day. For instance, during a wedding, instead of having to bother about money for cow, they could just request for one or two of their cows kept with the Fulani.

In another instance, when there is a housing project and they need money for roofing, they could ask them to sell two or three cows so that the proceeds could be spent on the project. So, the relationship between the Yoruba and the local Fulani communities is symbiotic, and they speak good Yoruba when they communicate. The Bororo are problematic because they can still be regarded as strangers. They do not have yet the emotional attachment to the community, unlike the local Fulani.

“Having lived with the Fulani here, the way we see them is different from the way they are portrayed in the mainstream and social media,” he said.

Though the peace in Oje-Owode may be trying hard to maintain a balance, it is representative of several other parts of Oke Ogun in Oyo State where the Fulani people have become indigenised to the extent of inter-marrying with the locals and even bearing Yoruba names. However maintaining that balance is of paramount importance, if “kiths and kin” would need to continue to live together in peace

Kingosytex:


Don't you know that guy? His brain is leaking. He and the suya guy are certified zon.bs

I don't understand him, we are talking about issues affecting us generally, he's talking about politics and tribalism