The great Radio Anchor, Edmund Obilo, interviews the Banjo daughters on this link. Listen via sound cloud:

https://soundcloud.com/edmund-obilo/funto-oyeleye-and-yinka-omigbodun-the-travails-of-victor-banjo-1

and concluded here

https://soundcloud.com/edmund-obilo/funto-oyeleye-and-yinka-omigbodun-the-travails-of-victor-banjo-2

Video 5


https://www.youtube.com/watch?v=yFyQsIcmkzw

Banjo writes a passionate letter to his wife.

All letters taken from the book "Gift of Sequins: Letters to my Wife".

Video 4


https://www.youtube.com/watch?v=YFTEMuyhmkI

"I still stand by truth, honor and loyalty..." - Victor Banjo.

Video 3


https://www.youtube.com/watch?v=JNWTkk86HMU

After 12 months in prison, Victor Banjo reflects on his prison experience and writes to his wife Taiwo Joyce on 31st December 1966 & 1st  January 1967.

Watch:

Video 2


https://www.youtube.com/watch?v=9DKPgohmW-8

In this letter, Banjo writes his boss at work, Gen. Aguiyi Ironsi, warning him of the dire consequence of his continual detention.

He predicts Ironsi's fall in this letter.

Watch

Video 1


https://www.youtube.com/watch?v=AzaGktuRDz0

Victor Banjo writes to his wife from his detention in Ikot Epene.

The letter is read by Prof. Olayinka Omigbodun, Banjo's third child.

Watch:

On the 1st of September, the family of Victor Banjo began a media campaign to commemorate 50 Years since there father passed away.

On the 24th of September, 2017, it was exactly 50 Years since this great son of Nigeria passed on. In five videos made by the third child of Victor Banjo, the late military officer speaks.

Watch them.

oluwaahmed:

In col. Ademoyega's book- why we struck; it was revealed dat Banjo had secret meetins wit yoruba elders and monarchs @ deir seige in ore.dis emissaries of yoruba pple wanted him 2 liberate Lagos from FG troops but also turn around and declare one nigeria wit a new govt dominated by Yoruba (dis is not far from d truth as most yoruba leaders were highly ethnic oriented & natural betrayers).

There is no such account in Ademoyega book. NOTHING OF SUCH. You might be mixing up accounts with another book.

Mujtahida:

Do your own write up, tell us about your Uncle, your loss, your pain, your grief. Sometimes the carnage of war tends to be in the abstract. It is personal stories that break the spell of abstraction and make us feel the pain together. This now is about Victor Banjo. Surely you know on a forum like this you have opportunity to have your say now.

Thank you. Well said.

SEOManiac:

Is Banjo more important than any other person that died in the war?

He is important BC he predicted the deaths to follow if Biafra didn't surrender. Ojukwu killed him BC he suggested a surrender.

attackgat:


I can only assume it got lost in the war but the book says that Banjo and Ifeajuna were secretly recorded by Ben Odogwu at a meeting they had at progress Hotel Enugu where they were putting finishing touches their plan to overthrowing Ojukwu.

It included arresting Ojukwu at the state house. The taoes were played at the trial that helped nail Banjo

Nelson Otta, in his book "REBELS AGAINST REBELS", records Bernard's testimony at the trial. There was nl secret recording presented at the trial.

attackgat:

Banjo was secretly recorded as he plotted to overthrow Ojukwu and paid the price all failed coup plotters pay

Where is this secret recording? We have records of Banjo's trial but how come this secret recording cannot be found anywhere?

captleonerd:
the idea of liberating a west that didn't want to be liberated is a lie sold to him by ojukwu. the Midwest was captured in a bid to split the attention of the federal forces.

the point where he made the vital mistake was choosing to stay and fight for the biafrans instead of leaving the country with his family

This is the more reason why you should read the book on him later to be published this month.

I'll argue that Banjo made the right decision to stay and fight for a united Nigeria. It is those who decided to kill him that should be held responsible for his death.

All articles on this thread are taken from Deji Yesufu's Facebook page. You may reach the family with your private responses through Deji Yesufu's direct messaging. Please title your message as: Victor Banjo.

Thank you.

CC: Seun, lalasticlala, Mynd44

Tribute to my Dad, Brigadier V. A. Banjo, on the 50th Anniversary of his Demise

by Adeyemi Banjo (Last child)

#VictorBanjo 5

I was too young when my father was taken to have a proper relationship with him and it took me some time to understand the void created by growing up without a father. There are things you learn, cues you receive, habits you imbibe, which prepare you for life that are best received from your father. All I have learnt about him is from what mum told us, his letters, and the books written about him. However, over the years I have come to know and in some measure understand him. I am always challenged by the courage, wisdom, maturity and foresight he displayed, especially when I think of the age at which he was thrust into the middle of the conundrum we all call Nigeria.

Here was a man who wanted to do what was best for his family, and for the nation. While family was what he cherished most, it is clear Nigeria was very close to his heart. He was a loyal, loving, and caring husband, father and friend as well as a passionate believer in the nation of Nigeria. I find it uncanny how the things he predicted concerning Nigeria have all come to pass. Fifty years ago Nigeria was in crisis and at a crossroad; only a few stood up to speak the truth in the face of despotism; only a few were courageous enough to stand for what was best for the nation as a whole. This has been the story of Nigeria: a chaotic experiment with many twists and turns. It is clear in my mind that in his day my father was one of the few with the courage, vision and conviction to stand for what is best for Nigeria.

In this month of September 2017, Nigeria is still in crisis. Will men and women of courage, conviction, integrity and vision stand up for truth and justice, and do what is right for the nation?

CC: Olayinka Banjo Omigbodun, Funto Banjo Oyeleye, Dele Victor-Banjo

Remembering My Father! And My Unanswered Questions

#VictorBanjo 4

by Olayinka Banjo Omigbodun (Third Child)

It has been fifty years since my father, Brigadier Victor Adebukunola Banjo, was killed, and discussions about him still stir up much controversy and false assertions.

One of the earliest memories I have of my father is of a certain day in our house in Ikoyi. I was in the toilet and my brother Dele kept opening the door and making fun of me so I latched the door to prevent further disturbance. When I finished, I could not unlatch the door. This was quite upsetting for me, almost 3 years old. I remember thinking that I would remain in the toilet for the rest of my life. Screaming and banging on the door in terror, I heard my father’s strong, comforting voice telling me he would get me out very soon and that did it. I immediately calmed down. I think to avoid breaking the door and injuring me, Father had to climb up from the back of the house and get into the toilet through the window. That was my strong, handsome, loving “Daddy” to the rescue. His presence in the home assured our security and joy. No wonder we felt it so very much when he was no longer there.

On July 13th, 2017, I was returning to Nigeria from a trip to Geneva and I started a conversation with a gentleman sitting beside me. When he discovered I was one of Victor Banjo’s children he became really excited and said to me, “I know Victor Banjo very well; he was one of those who carried out the January ’66 coup.” I thought to myself, “Here we go again! My father is still associated with the January 1966 coup.” This had happened over and over again as people learnt that I am Victor Banjo’s daughter; they immediately expressed views associating him with the January ’66 coup in Nigeria. Some others mention his role in the Biafran Army and wonder how a Yoruba man got caught up there. Others speak about his relationship with Emeka Ojukwu in diverse and intriguing ways.

Regardless, some time in September 2017, my father will be 50 years ‘missing in action’. In the early morning of Sunday, 16 January 1966, the military staged a coup that changed the political landscape of Nigeria, perhaps forever. My father went to work on Monday 17 January 1966 and did not return home at the end of the day or the next. He never did. He was arrested that morning by Lt. Col. George Kurubo and Major P.A. Anwuna.

We do not have any official communication about him from his employers up until now. We know he was arrested at work and we have read from various books that he was executed sometime in the second half of September 1967 by the order of his friend and colleague Emeka Ojukwu. My mother, my siblings and I watched, the return of Emeka Ojukwu to a hero’s reception in Nigeria in 1982, 13 years after the civil war. We also watched again in 2011 as he received the highest military honours of the nation at his funeral.

My heart aches over a number of unanswered questions about my father:

Why is my father still being tied up with the January 1966 coup? Why was my father arrested? Even when it was clear to the then Head of State, General Yakubu Gowon, that my father was not involved in the January 1966 coup, why did he choose to leave my father in prison? Gowon removed a steel cabinet from our home in January 1966 in the presence of hundreds of soldiers and he promised my mother that he would return this the next day. Why has he not returned the cabinet to us up till today?When exactly was my father executed? Where are his remains?

I still await answers to my questions 50 years after.

My father and mother, exchanged letters while Dad was in detention, sometimes exchanging as many as three to four letters in a week. My father’s letters, lovingly preserved by my mother, tell a story. Far more than a story, the letters reveal his depth of affection and loyalty to the nation, his adoration for his family, unalloyed affection for his wife, and his gut-wrenching anguish at his persecution. The letters reveal wit, talent that was arrested, caged, and ultimately, wastefully lost. It is the story of Nigeria. My father, Victor Adebukunola Banjo, wrote to my mother from his prison cell in Ikot Ikpene in the south-eastern part of Nigeria and Enugu between January 1966 and July 1967.

My father also wrote to his children, encouraging us to continue to be good, reminding us to brush our teeth regularly, and telling us he loved us. Sometimes he wrote a collective letter to us all. At other times, he would write individual age-appropriate letters addressing our unique needs.

We have a rich heritage from my father. His prison letters to his beloved wife, my mother, were published 10 years ago in a book titled “A Gift of Sequins: Letters to My Wife”. Over the month of September 2017, my siblings and I will celebrate my father by disseminating writings about him and recordings of us reading some of the letters he wrote to his wife and to others during the period of his incarceration.

Reference:

Victor Banjo with Olayinka Omigbodun (2008) A Gift of Sequins: Letters to My Wife. Ibadan (Published by Mosuro, The Booksellers)

CC: Dele Victor-Banjo, Funto Banjo Oyeleye, Adeyemi Banjo

Tribute to My Father, Brigadier Victor Adebukunola Banjo, Fifty Years After His Departure

#VictorBanjo 3

by Funto Banjo Oyeleye (First child)

My siblings feel that I, being the eldest child of the family, have more vivid memories of some of the events that led to the arrest and subsequent killing of my father. I will try to recollect as much as possible about these events but I primarily hope to draw attention to other occurrences that give some insight to the man, Victor Banjo, especially about his thinking and his passion for the progress of his nation. To do this I will lean partially on what I have heard from others like my mother over the years.

My earliest memories of my father are still a little hazy but I remember him showing a keen interest in the nutrition of my siblings and me. For instance, he was particular about buying lean milk for us to stave off obesity. He personally supervised our meals when he was around. My father was just as concerned about our psychological and emotional development. He made time to play games like hide-and-seek with us.

My father was very sickly as a child and this partly affected his educational progress; he started secondary school at age fourteen. His elder sister, Professor Adetowun Ogunsheye, says he was lanky and not robust like his other siblings; he often engaged himself in body building exercises to become strong and muscular. She believes that his ill health as a child was a strong motivator in his decision to join the army in later years. My father was not one to shrink from adversity.

Another incident that I heard about was my father's refusal to attend Nigeria's Independence Day celebration in October 1960. At the time, father was studying mechanical engineering at the Royal Military College Shrivenham, United Kingdom. He had been offered a return air ticket to attend the celebration but had declined. He saw through the hypocrisy and injustice our newly independent Nigeria was being built upon and would not be a part of it. Under other circumstances, it would have been an honour and a privilege for my father to be at the ceremony.

I readily recall the birth of my youngest brother, Adeyemi, in August 1965. The celebration that followed was very grand and graced by the presence of all my father's high ranked colleagues in the army and others from various walks of life. Five months later, on the night of the 15th of January 1966, came Nigeria's first coup. The next morning – on a Sunday – seemed normal; I remember my father leaving the house for his office and then calling my mother from the office to inform her about the coup and the killing of his friend, Brigadier Ademulegun, and his wife. He came home very late that night and returned to the office early the next morning to resume the business of the previous day.

Equally vivid in my memory is Monday, the 17th of January. My mother, who was attending French classes at Alliance Française, picked us up after school with no suspicion that anything was wrong. As we drove into the compound of our house at 21B Cooper Road, Ikoyi Lagos, there were soldiers surrounding the house; it seemed like there were hundreds of them. My mother parked the car and we all came out, startled by the scene. General Gowon then stepped forward and explained their mission. He was a familiar face and assured us that there was nothing to fear.

They had a search warrant on the house as my father had been arrested. They left a while later but not before removing a metal safe containing my father's vital documents, as my mother could not find the keys. The safe was taken to my father who opened it. Nothing incriminating was found in it. He asked that it be returned to our home but the safe never came back. A few days after my father's arrest, on the advice of a close family member, my mother made an attempt to see General Ironsi, the then Head of State, to plead her husband's innocence. As she approached the general’s residence, some heavily armed soldiers threatened her and turned her back. For many years following these incidents, she experienced frequent nightmares of soldiers threatening to shoot her.

After my father's arrest, many friends stayed away for fear of persecution as they could not handle the suspicion that was in the air; no one knew who the next to be targeted would be. Thank God for friends who remained steadfast at that time!

Our last family reunion took place in March 1967. We visited my father in Enugu. Mother stayed at the statehouse with father while my siblings and I stayed with a family friend in the town. Mother pleaded with father to leave the country together with us but he responded, "I would rather die than run away". My father cared for his family but he would not turn his back on the nation in this period of crisis. One week later, we boarded the plane to return to Lagos. As we took our seats, I noticed tears in my mother’s eyes. As children, we could not comprehend why travelling in a plane could cause tears and sorrow. Dele my brother asked, “Mum, are you crying?” Someone reported this to my father; at the next opportunity he had to speak with my mother on the phone, he reassured her that nothing was going to happen to him.

Many misunderstood my father but the truth is, his intentions were sincere. His assessments of the state of our nation still stand 57 years on. His aspiration was for one Nigeria with no tribe dominating another. Perhaps he was too idealistic. My father was killed before his dream of a united Nigeria was realised but in 2007 — 40 years after his departure — a book, A Gift of Sequins: Letters to My Wife, was released in which he expressed the ideals he stood for. He spoke about loyalty, forgiveness, righteousness and justice — building blocks in the foundation of any truly great nation.

CC: Adeyemi Banjo, Olayinka Banjo Omigbodun, Dele Victor-Banjo

Tribute to my Father, Brigadier Victor Adebukunola Banjo, on the 50thAnniversary of his Demise. Part 2

#VictorBanjo 2

by Dele Victor-Banjo

(Continued from yesterday; concluded today)

After Lt Col Banjo’s release from prison, he could not return to his family in Lagos because Gowon had threatened to arrest him if he came back to the West. He was left with only two options; he could leave the country, or remain in the East and offer advice to his colleague and 'Friend' - Ojukwu. Ojukwu housed Banjo in the Governor’s State House and communicated to Banjo his need for someone who could talk to him without ceremony, someone in a position to give blame to him for his mistakes8. Banjo decided to heed Ojukwu’s plea and remain in the East to support him as a friend.

A few months later, in May 1967 the East seceded from Nigeria. Banjo strongly believed in a united Nigeria and was very disappointed and outraged by this premature action taken by Ojukwu and, in protest, he moved out of the State House9. On the 9th of June, 1967 after the fall of Nsukka on the Northern front, Banjo was persuaded by Col Effiong, to accompany him to Opi junction (near Nsukka) to assess the situation and offer his seasoned military advice10. After this visit, Banjo decided to become actively involved in the war effort, in spite of his deep reservations about Biafra’s preparedness for war. He reasoned that if he was able to successfully help the struggling and ill-equipped Biafran government overcome the attacks of the Northern controlled Nigerian troops, Biafra could assist him liberate Western Nigeria.

Up until this point, the barbaric killings by Northern subalterns in the Abeokuta barracks, that sparked the July 29, 1966 coup, had not been brought under control by the Gowon Government. This wicked and savage bloodletting metastasized across the country with troops and mobs from Northern Nigeria killing innocent civilians that happened to look like, or identified with Igbos .11 The relentlessly brutal siege in Western Nigeria led frustrated and overwhelmed Governor, Col Adebayo to state as follows: “The Yorubas are afraid of moving around with Northern troops because they feel ‘Well, they have done something to the Easterners, maybe it is our turn next’”12. Banjo hoped to address this dreadful situation with the help of a Liberating military force supplied by Biafra.

Following Banjo’s decision to support Biafra, he was appointed a Brigadier in the Biafran Army, made Commander of 101 Division and a few days later led the newly formed Liberation Army into the Mid-West. It should be pointed out here, that Banjo believed strongly in one Nigeria and his hope was to help liberate the Midwest, followed by the West and Lagos from the siege brought about by the presence of unruly Northern troops. Banjo realized that the intimidating actions of these oppressive Northern forces were preventing the people of Midwestern and Western regions from making objective and free decisions about their political future and wellbeing. Brigadier Banjo’s vision was to liberate these two regions of Nigeria in order to allow citizens of all regions (including Biafra) to contribute to Nigeria’s future as truly equal partners.

Unfortunately, the Liberation Army’s incursion into the Mid-West, led by Brigadier Victor Banjo, was unsuccessful due to a number of reasons including the following:

1) The Biafran army commenced the civil war with a considerable material disadvantage which only deteriorated as the war progressed. Apart from the Biafran initial material disadvantage, the volume of material delivery to the fighting front was intermittent and unsuitable for sustaining the wasteful rate of casualty in the Midwest. Finally, the arrival of Russian assistance for the Federal troops brought in their side of the fighting front, newer and more sophisticated weapons against which the Biafran troops had no answer. The initial Biafran air superiority disappeared with the appearance in the air of Russian jet fighters and bombers.13

2) The Biafran government was not able to mobilize military support from any major Western democracy before and during the incursion into the Midwest, unlike the Federal side.12

3) Opportunities were frittered away in futile arguments on the political dispensations of the Midwest. Ojukwu constantly called Banjo to Enugu twenty-four to forty-eight hours after his arrival in Benin, which must have had an effect on Banjo’s command of the Western front14. Also, certain actions taken secretly by Ojukwu may have created doubts in Banjo’s mind about Ojukwu’s true motive in supporting the Western front. Banjo did not want to see the East dominate the West if and when the Northern troops may have been driven out. An instance of Ojukwu’s covert interference was when a band of soldiers under Lt Col Ochei opened fire at the Mid-Western Region State House in Benin without Banjo’s knowledge15. There were also major conflicts on principle with Ojukwu instructing Banjo to break into the Central Bank, Benin which Banjo refused to do.16

4) Considerable difficulty in the selection and training of new officers and soldiers of the right quality. The volume of production of officers and soldiers could not in any way match the volume of casualties. The new replacements were not only inadequately prepared for war, but did not even have the basic substance for tacticalmanoeuvres. There was a growing fear amongst the troops in the field, which rendered them practically useless for military operations.13

5) The Yoruba leaders of thought, including the very influential Chief Obafemi Awolowo (who was now in Gowon’s cabinet), were vehemently against the Liberation Army’s attempt to enter Western Nigeria. Banjo did not want to advance into the West without strong support from the Yoruba people as this could effectively turn his native land into a military battlefield.

6) The Liberation Army lost the support of non-igbo Mid-Westerners due to the oppressive behavior of some Igbo troops stationed within their communities. This arrogant and domineering attitude by Igbo troops towards minority groups was an issue Banjo was very keen to address in spite of Ojukwu’s difference17.

In September 1967, the Liberation Army had to retreat quickly from Benin to Enugu to avoid massive causalities. An angry and humiliated Ojukwu had to justify the loss of territory including the stalled Biafran advance on Lagos to the Eastern people and conveniently blamed Banjo and 3 other men (Lt Col Ifeajuna, Major Alale and Mr Agbam) for sabotaging the Biafran efforts. This framing of Banjo and the 3 others was mainly to consolidate his position as leader, given the massive casualties on the western front and the imminent fall of Enugu.

On trumped up spurious charges, Banjo and the three other men were tried by a kangaroo court (The Nkemena Tribunal) and killed by a firing squad sometime between 22nd and 25th September, 1967. The trial documents did not show any evidence linking Banjo to any treasonable acts against Ojukwu or the Biafran government. In fact, it took a second military tribunal to convict Banjo because the first tribunal stated that the evidence presented to it was insufficient to prove Banjo’s guilt of plotting a coup.

I find the following statement by Banjo during his trial rather sad and unfortunate;

‘…I returned from Benin on Monday, 19th September 1967. In fact, on the night of that day, after I had held discussions with the group of youths, I met His Excellency for a few minutes while he was in session with the Executive Council on the removal of Brigadier Njoku. I discussed with him the entire reorganization of the army on the basis of the proposal that I was to be his Chief of Defence Staff and therefore head of the armed forces with full responsibility to him for the conduct of the entire war.’8

Apparently, while Banjo was looking forward to assisting with the Biafran war in spite of the huge risk and sacrifice involved, Ojukwu was looking for a way of implicating him for sabotage. With friends like that who needs enemies!


Less than two weeks after Banjo's death, Enugu (the Biafran Capital) fell to the Federal forces and Biafra's slow and bloody decline set in. Labelling some people as ‘saboteurs’ and hurriedly killing them as scapegoats for the losses that were being sustained in the war fronts did not stop the relentless advance of the Federal troops.

Finally, I would like to conclude with a tribute to a great father on the 50thanniversary of his death;

Beloved Dad, every single day we remember you with much pride, love and gratitude because of who you were, what you stood for and how much you achieved in your relatively short life. You were just 37 years when you left your loving wife and 4 children for the glory of heaven, yet your matchless legacy lives on. You were a true leader, a great soldier, a brilliant engineer, an entrepreneur but more importantly a loving and devoted husband and father.

You were an extraordinary pioneer as Commander of Nigerian Army Corps of Electrical and Mechanical Engineers which you led with distinction and class. Yes, you were a true professional, many years ahead of your time - even your colleagues were in awe of your deft understanding of engineering, science, art, languages and business. Nigeria and Africa lost a courageous, devoted and patriotic leader who could have made a big difference in the world. May your courageous and indomitable spirit continue rest in perfect peace and God keep you in His precious arms until we meet again.

Your beloved son,

Ayodele Adebukunola Banjo

Concluded.

References:

1 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p151

2 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p199

3 Philip Efiong (2007). Nigeria and Biafra: My Story. p10-11

4 Olayinka Omigbodun (2008). A Gift of Sequins: Letters to my Wife. p51

5 Olusegun Obasanjo (2004). Nzeogwu. P108

6 Olayinka Omigbodun (2008). A Gift of Sequins: Letters to my Wife. p54

7 Olayinka Omigbodun (2008). A Gift of Sequins: Letters to my Wife. p195

8 F. Adetowun Ogunsheye (2001). A Break in the Silence: Lt. Col. Victor Adebunkola Banjo. P87

9 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p212

10 Philip Efiong (2007). Nigeria and Biafra: My Story. p184

11 F. Adetowun Ogunsheye (2001). A Break in the Silence: Lt. Col. Victor Adebunkola Banjo. P88

12 Max Siollun (2009). Oil, Politics and Violence: Nigeria’s Military Coup Culture (1966-1976). P132

13 F. Adetowun Ogunsheye (2001). A Break in the Silence: Lt. Col. Victor Adebunkola Banjo. P85-86

14 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p231

15 David Ejoor (1989). Reminiscences, (Lago Malthouse Press: 1989, 1964). p116

16 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p228

17 Kole Omotosho (1997). Just Before Dawn. p286-287

Tribute to my Father, Brigadier Victor Adebukunola Banjo, on the 50th Anniversary of his Demise. Part 1

#VictorBanjo 1

by Dele Victor-Banjo (First son, second child).

I have only a few personal memories of my Father since he was imprisoned when I was just 5 years old and he was killed a mere 21 months later. However, one thing I seem to remember very clearly was my struggle to keep up with him during our few weekend jogs around our premises at Cooper Road Ikoyi. Probably because of his military profession, he was someone who believed very much in physical fitness and went to great lengths to maintain his, but he was also a family man who wanted to spend time with his son.

I can also remember enjoying barbeques at a place called Mogambo where he would take our mother, my siblings and I during the weekends. He was always looking for opportunities to be involved in the life of the family in spite of his busy schedule. Finally, I remember our visit to the State House in Enugu sometime early in 1967. It was a bittersweet experience for me in a way. Seeing him after he had been away for so long was so exciting for all of us, particularly Mum, who seemed to be permanently in his romantic embrace. I also remember, from that visit, the acute pain I felt when he clinically lanced a massive boil on my right elbow – Dad was surely skilled in many areas.

Since he was killed in the opening months of Nigeria’s civil war, so many things have been said and written about Dad, many of them a distortion of what actually happened while a lot were without any foundation in facts. I sincerely hope the following paragraphs will help rectify some false accounts written by some individuals, either ignorantly or to support disparate selfish agendas. I certainly owe it to his memory to try to help set the records straight for posterity.

Lt Col Victor Banjo was not involved in the 15th Jan 1966 coup d’état. He was neither a conspirator before, nor an accessory after the fact with regard to the January 1966 coup.

Major Adewale Ademoyega, one of the main actors in the January 1966 coup had this to say about Lt Col Victor Banjo:
“Also in detention were Lt Col Banjo and Major Aghanya, both of whom had not taken part in the revolution….”1

“…. After Gowon, was installed in power, from August 1966, Lt Col Banjo made several overtures to him for his (Banjo’s) release. Gowon refused to release him, even though he (Gowon) knew perfectly well that Banjo had not played any part in the coup. The only condition he gave Banjo was that the latter could be transferred back to a prison in Lagos. Banjo did not accept the offer.” 2

Lt Col Banjo was arrested on the 17thof January, 1966 at the police headquarters by Lt Colonel George Kurubo and Major Patrick Anwunah in the ante-room of the Inspector General of Police’s office for no ostensible4 reason while he waited to see Major General J.T.U.Aguiyi-Ironsi, the Supreme Commander of Nigeria’s Armed Forces.

Two weeks after Banjo’s arrest, he was informed by Major C. Ude at Kiri-Kiri prisons that a signal had been sent out to all units that he (Banjo) had been arrested for making an attempt on the life of the Supreme Commander (Ironsi) which was a blatant falsehood. Another reason given for Banjo’s arrest was that he carried a gun, obtained from Major Aghanya, while waiting for a scheduled visit with Ironsi5. For a senior military officer to be armed with a gun for personal protection during such a volatile and dangerous period, especially when he was actively involved in restoring peace and stability to the country, does not seem unreasonable.

On the 17th of January 1966, according to Lt Col Philip Effiong, the following events took place:

“It was later in the morning of 17 January 1966 that Lieutenant Colonel Victor Banjo, Director of Electrical and Mechanical Engineers (EME), driving round to my quarters told me he was trying to get officers together so that he could give them an up-to-date briefing on what had been going on. Could I come round to Electrical and Mechanical Workshop?

"I certainly needed to be briefed since I had no clue as to what had been going on and this, I thought, was a welcome opportunity. My friend, Trimnell, was rather skeptical about the outcome of such a meeting. But he too came along.
When we arrived at EME Workshop on Herbert Macaulay Street, we observed that a number of officers were already assembled there. Lt Col Banjo soon joined us and began there and then to brief us on the events of the past 24 hours or so….

"… He also said he was in touch with the Supreme Commander Major General Ironsi, and, along with some other officers, had tried to influence Ironsi to assume the headship of Government. Indeed, he claimed he had an appointment with the General presently. …. He said that every one was to remain there at EME Workshop while he would go to keep his appointment with the Supreme Commander to obtain further information.

"…. Colonel Victor Banjo left but never came back as he promised. I later learnt that he was arrested on arrival at the Police/Military Headquarters and charged with an attempt on the life of General Ironsi, the Supreme Commander. Colonel Banjo was to deny this allegation and maintain that the whole charge was trumped up”3

Gen Ironsi was well aware of Banjo’s innocence but kept him incarcerated for political reasons to appease certain reactionary 'loyalists' who viewed Banjo’s political views as radical and revolutionary. Interestingly, Gen Ironsi informed Mrs. Banjo (my mother) on 5th May 1966 that he (Ironsi) had found it necessary to keep Lt Col Banjo in detention to protect his life in view of therumours.6

Lt Col Banjo believed very strongly in a united, free, detribalized and equitable Nigeria. He was a very enlightened, independent and objective political thinker and from his privileged position as a top military officer, he could see that the civilian government under Sir Abubakar Tafawa Balewa (controlled by the Sardauna, Sir Ahmadu Bello) was repressive, retrogressive and to some extent corrupt.

During the 1964 Federal elections and the October 1965 Western Regional elections, the Nigerian National Democratic Party (NNDP), led by the Premier of the Western Region, Chief S.L. Akintola, and its Northern Peoples’ Congress (NPC) ally were alleged to have been responsible for wide-scale voting malpractices that resulted in violence and deaths in the Western Region and other parts of Nigeria.

As a well-informed military leader, who keenly followed the political developments of 1965, Lt Col Banjo could sense that a military coup was a high possibility. Therefore, soon after the murderous January 1966 coup was carried out by a few junior officers, he felt it was his duty to, prevent further bloodshed, unite the troops and persuade Ironsi to take over from the corrupt and discredited civilian government and ensure that security, peace and prosperity was restored.

Lt Col Banjo was deeply saddened about the brutal manner in which the January 1966 coup was implemented. In a letter to his wife from prison, Lt Col Banjo lamented the death of his close friend Brigadier Ademulegun7 and Ademulegun’s wife. However, Banjo still believed that the military needed to seize the opportunity to make the much-needed progress that was lacking under the first civilian government. Unfortunately, Ironsi’s government failed egregiously in restoring the peace and stability needed.

During Lt Col Banjo’s incarceration, he wrote letters to Gen Ironsi seeking his release but unfortunately his efforts fell on deaf ears. He also wrote to advise Gen Ironsi about the grave consequences of his unjust and disloyal action in falsely arresting him, which eventually ended up being eerily accurate predictions of the events of a few weeks later. On 29thJuly 1966, Gen Ironsi and Lt Colonel F.A. Fajuyi (the Military Governor of the Western Region) were savagely killed by troops of Northern Nigerian origin in Ibadan. Fortunately at the time, Banjo was incarcerated at the Ikot-Ekpene prison within Eastern Nigeria, beyond the reach of the rampaging troops.

Victor Banjo was finally released sometime in March 1967 (14 months after his arrest) from prison by his military colleague and ‘friend’ Lt Col C.O. Ojukwu, the Military Governor of the Eastern Region of Nigeria. This was after all efforts to get Lt Col Gowon (the new Nigerian Head of State) release him had failed.

This article shall be concluded tomorrow.

References:

1 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p151

2 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p199

3 Philip Efiong (2007). Nigeria and Biafra: My Story. p10-11

4 Olayinka Omigbodun (2008). A Gift of Sequins: Letters to my Wife. p51

5 Olusegun Obasanjo (2004). Nzeogwu. P108

6 Olayinka Omigbodun (2008). A Gift of Sequins: Letters to my Wife. p54

7 Olayinka Omigbodun (2008). A Gift of Sequins: Letters to my Wife. p195

8 F. Adetowun Ogunsheye (2001). A Break in the Silence: Lt. Col. Victor Adebunkola Banjo. P87

9 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p212

10 Philip Efiong (2007). Nigeria and Biafra: My Story. p184

11 F. Adetowun Ogunsheye (2001). A Break in the Silence: Lt. Col. Victor Adebunkola Banjo. P88

12 Max Siollun (2009). Oil, Politics and Violence: Nigeria’s Military Coup Culture (1966-1976). P132

13 F. Adetowun Ogunsheye (2001). A Break in the Silence: Lt. Col. Victor Adebunkola Banjo. P85-86

14 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p231

15 David Ejoor (1989). Reminiscences, (Lago Malthouse Press: 1989, 1964). p116

16 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p228

17 Kole Omotosho (1997). Just Before Dawn. p286-287

Attached pics: Dele Victor-Banjo and wife.

CC: Funto Banjo Oyeleye, Olayinka Banjo Omigbodun, Adeyemi Banjo

#VictorBanjo: The Children Speak

by Deji Yesufu

Today, September 1, 2017, the scheduled media project to shed light on the person and life of Brigadier Victor Adebukunola Banjo begins.

To kick start the project, the first son of the late Nigerian army officer, Dele Victor-Banjo, shall be speaking through an article. I have decided to serialize that article in three parts and shall begin publishing today.

Following his, Banjo's first child, Funto Banjo Oyeleye, will have the floor with her own article. She will be shedding light on happenings in their home that morning of January 17th, 1966. Since she is the oldest, she alone has the best recollection of the day their father was arrested.

Olayinka Banjo Omigbodun, Banjo's third child, will be speaking through an article on her father also. After her, we hope to have something from Adeyemi Banjo, the Banjo family youngest child. He was six months old when their father was arrested.

There will be videos made on their father. And some of the articles here will be published in national dailies. There will also be radio and newspaper interviews.

The month of September, 2017, is a solemn month for the Banjo family. They would rather have spent this month in quiet solitude. But journalists like us have gotten them out to speak.

I therefore request that comments made on these threads with hash-tag Victor Banjo be made with due respect to them and their late father.

Following their own media project, I'll begin to publish my book on their father: The Story of Victor Banjo. The book will be available on Amazon.com and Okadabooks.com. Watch out for it.

Thank you.

Evangelical Thoughts on Wole Soyinka

by Deji Yesufu

Prof. Wole Soyinka should be one of Nigeria's most accomplished personalities. His accomplishments are the results of his own works and are genuinely meritorious. Soyinka won the Nobel Prize for Literature in 1986 - the first African to do so on pure merit. As a humanist, he has remained steadfast to his personal commitment to bettering the lives of people all around him - especially the Nigerian people. His humanist beliefs have led him to champion the course for a better Nigeria through various activisms. Even till now, the Professor would very willingly join protest groups on matters germane to his heart.

Wole Soyinka has been protesting for a long time. He broke into national reckoning in 1965 when he held up a radio anchor with a gun and made them play a tape of his own reading of the results of the Western Region's elections - to the chagrin of the Akintola Government. Justice Kayode Esho will later discharge and acquit the young Soyinka. Wole Soyinka has since gone on to help inaugurate a Road Safety program for the country, which has helped to curtail the high rate of vehicular accidents on our roads. From an account in his Memoirs: You Must Set Forth at Dawn, one could guess that among Soyinka's greatest accomplishments will be fighting the Sani Abacha despot and seeing that man's end.

A brief article like this is insufficient to chronicle Wole Soyinka's achievements and I do not intend to do that at all. Rather I want to express in writing my evangelical thoughts on Prof. Wole Soyinka. I had thought to write the great man an open letter but I feel so terribly inadequate to address him directly that I will rather do so indirectly through my personal musing, or if you like, daydreaming, about a Christian Wole Soyinka. I understand that Soyinka is neither Muslim nor Christian. Judging by what I’ve read about him, I believe that the Prof is a traditional worshipper of one of the old Yoruba gods - probably Ogun.

In his writings Wole Soyinka can be seen as someone who is very conversant with the Christian religion. His native land of Egba was one of the earliest budding points of Christian missionary activities in the early 20th century and young Soyinka, who was exposed early to Western education, would certainly have gone to Church. Soyinka refers to his mother as "The Christian". I suspect she might have been a devout Christian and must have instilled in the young Soyinka some basic Christian values. I have not read any account of where and how Prof. Wole Soyinka finally renounced belief in the Christian God but it certainly must have come at some point in his life.

An account in his Memoirs reveals his disdain for many Christians and their hypocrisy. As the account goes, Soyinka has a collection of images somewhere in his house. Each of these little images represents one of the African gods. When he needs to relax or gain some inspiration for his writing, he would go and sit among these collections and meditate. They were quite a number but he knew each of them well enough and where they stood. About that time, 1968-70, Soyinka had been incarcerated by the Gowon Government for his role in the Biafran crisis. After he was released, his first port of call was his collection of images. Lo and behold a number of them were missing. Before he went to prison, Soyinka's younger brother was beginning to profess to be "born again". Soyinka was suspicious of him but said nothing. Eventually it was discovered that it was this "Christian" brother of his that had looted his collections and sold them to a foreigner. Reading this account in the book, one could discern that Soyinka was still hurt from that incident. No wonder his disdain for Christianity.

Another account of Soyinka's encounter with Christianity was his famous media debate with Prof. Muyiwa Awe. Incidentally I met Prof. Awe through my wife and we visited his home in Ibadan in 2009. He was also at our wedding. Soyinka, Awe and five others founded the Pirate Confraternity in University of Ibadan in the early 1950s when they were undergraduates. The humanist tendencies that have driven the Professor's actions up to now, were the driving motives behind the formation of that confraternity. Unfortunately it has led to many cult groups on our campuses and this was the crux of the debate Soyinka had with Prof. Awe.

Prof. Muyiwa Awe had become a Pentecostal Christian and had joined a committee in the University of Ibadan to help end cultism on the campus. Up till his death Pastor Awe, as I knew him, had a ministry for exposing cults. At some point, Awe and Soyinka got into a media war on this matter of cultism. Awe had suggested in a write up that certain elements, which himself and other founders of the Pyrate Confraternity had instituted at the founding of the group, were at the root of the violence among cult groups in the country. Soyinka responded by denying that fact. The media exchange between the two went on for quite a while.

These are the challenges that I find myself faced with as I nonetheless endeavour to present the gospel to a humanist. It might help my discussion here if I begin by stating that the God of the Bible is a humanist (John 3:16). Humanists do everything for the good of humanity: God sent his Son Jesus to redeem humanity. Some humanists believe there is no life after this one and so we will do well to live this one well enough, and leave behind a better world. Well, Christians do believe there is a life after now but they are also committed to leaving the world better than they met it, thus the Christian championing of education, health and a just society. Christianity also broached the idea of a communal society. In the historical book of Acts, the Bible records that the first Christian group lived together in a community and had all things in common (Acts 4:32). While humanists are not necessarily communists, they share in this socialist idea and we see in Acts that it is Christians that first started healthy socialism.

Despite the aforementioned, humanists have many differing points with Christianity. There is no point spending time to list them here for a debate since all religions and philosophies will always propose a certain first principles that their adherents cannot compromise on. For example, Islam considers the Qur'an as God's revelation to humanity while Christians regard the Bible as that revelation. Except God proves either of these first principles false for either of these adherents there can be no meeting point. In spite of this challenge, I will take the chance of looking at one problem with humanism - one challenge that all humanity shares; It is the humanist's self-righteousness.

If one were to ask a humanist why he does not consider Christianity as a religion he may wish to practice, it is likely he would respond by saying that there are very little Christians do that he does not do. In fact where Christians have been known for their hypocrisy and moral failures, humanists have triumphed. A typical example is the subject of our discussion today, Soyinka. What other person, Christian or otherwise, have done more to better the lives of Nigerians? I will willingly admit there is none. In fact I alluded to that fact in the beginning of this article.

But therein lies the challenge with self-righteousness. If the Christian message is ever relayed correctly to anyone, it usually states that human good is not sufficient to merit God's approbation. This is the essential difference between the Christian faith and other religions, including humanism (If humanism can be called a religion). Every religion upholds its good works to earn divine approbation. In a sense, Christians uphold their unrighteousness to earn divine approbation. This is the crux of the theology of men like Apostle Paul, who taught that all men have sinned and come short of God's glory (Romans 3:23). And lest the Jew will glory in his covenantal relations with God and his ability to keep the Mosaic laws, Paul says even the Jews were equally sinners before a just God (Romans 2:23).

Therefore to earn divine approbation, the Christian admits his sins, his failures, his self-righteousness, his idols and his total unworthiness. It is in the light of these that he repents and confesses the righteousness of another - the righteousness of the Son of God - Jesus Christ. This is the biblical concept of grace: partaking of God's largesse for the unworthy. Not based on one's merit but on the merit of another, even Jesus. When the humanist presents his good works before God, the Christian Bible teaches that he would be condemned. For God is too holy to behold unrighteousness. Because even if a man were to possess a billion good deeds but has just one sin along with them, he stands condemned before a holy God. Therefore obtaining God's approbation must come via a righteousness that is outside of us. This is the Christian gospel.

I end this discussion with the story of my encounter with a man. He was born a Muslim. He got converted to evangelical Christianity in his youths. He yet again practised the white garment religion at some latter point. But the moment he was sixty years old, he realized the end had arrived. He took a sincere look through his odyssey with various religions and converted back to Islam. I suspect that he must have remembered the religion of his childhood - a religion free from all hypocrisy and decided on that. I said that with the hope that Wole Soyinka may consider the religion of his parents, Christianity, and make a commitment to Christ in the twilight of his life. May the God of heaven, with whom nothing is impossible, grant that the Professor consider this request in the privacy of his hearts.

These are my evangelical thoughts on Wole Soyinka and may God bless these words on the hearts of all sincere readers. Amen.

http://mouthpiece.com.ng/evangelical-thoughts-on-wole-soyinka/

CC: Seun, lalasticlala, Mynd44: pls consider for front Page

youngest85:
Sin doesn't exist again coz we are under grace

Explain

What then is Sin?

Recent sexual scandals allegedly reported among leading Nigerian Pastors have been shoring up varied comments and reactions. Today, one actress, Shan George, is found asking OAP Daddy Freeze of Cool FM whether it is sinful to have a Pastor sleeping with and spending on a lady, while the lady (and I assume the Pastor too) is generous with the money she gets. The question is trending online and I desire to add my own answer to others volunteering to answer Shan George.

"Yes, madam Shan, it is a sin for a Pastor to sleep with and to give money to a lady he is not married to, even if that money is meant for philanthropy."

One will assume the answer to such a question is obvious but in our days when sin has been redefined, it is important we state clearly what then sin really is.

Paul the Apostle, probably anticipating a time like these, had said in 1Corinthians 13 that even if he were to give his body to be burnt or if he gave all that he had to the poor, but he had not love in his heart, he was doing nothing. Love is the fruit of God's Spirit in the Christian. Love comes with self control. It demands that a man knows how to possess his vessel in sanctification. Love is Christ command to men to beware of how they look on a lady; for if they do so with lust in their eyes, they have already committed sin.

That is the lofty height of God's commandment: sin does not wait for a Pastor to sleep with a lady before you call it sin, merely desiring her on his bed is sin.

It brings me to some serious matters: all of those pastors who have been alleged to have committed sexual immortality, including but not limited to Biodun Fatoyinbo, Chris Oyakhilome, Chris Okotie, Sunday Adelaja, Johnson Suleiman and even the late Benson Idahosa, are all of the Pentecostal Charismatic sects. There is something fundamentally flawed about this movement and my sincere hope is that I can prove that thesis someday.

The hallmark of Christianity is holiness. It is the reason God has asked all men to have their own wives. If a man of God is truly born again, is daily watching his heart against sin, the world and the devil, is daily praying - confessing his mental sins and finding renewed grace for each day, is in a church were he is accountable to others, etc, that man of God will never fall.

This is my theory: the very nature, structure and theology of Pentecostal Charismatic Prosperity Churches sets up their ministers to bite the dust of sexual sins at last. I predict that 95% of Pentecostal Pastors would have slept with women other than their wives by then end of their lives.

I pray two things for those in those churches: that God will lead you out of them and that God will grant repentance to those pastors - who think it is not a sin to sleep with women other than their wives, all because they are philanthropists.

CC: lalasticlala, Seun

Seun, lalasticlala, and other mods.

I hereby protest the impartiality you have decided to mete out to Kemi Olunloyo. I see that every thread on Kemi that has some negative news on her makes front page.

The best you have accorded this thread, pleading for her release is to relocate it from politics to celebrity.

I have nothing to gain from Kemi release. I only felt that as a fellow blogger we all should join hands to see her come out.

I am hereby appealing to you to put this thread on front page so the outcry for her release may reach the authorities.

Thank you.

zionmade:
According to that pastor, Bishop Oyedepo is his mentor, Bishop came from a cool and calm background but before he became a pastor he was rugged and he doesn't take defamations. U can insult pst Chris, bishop Oyedepo, Proph TB Joshua etc and walk free but dnt try it near him, he will deal with u physically not even spiritually. Dat shame of a woman shud have known her boundaries. Let her stay there small, those calling d pastor all sorts of names are d same people happy wit wat is happening to apostle Suleiman. Assuming Otobo was in prison today all these Rubbish could not have happened. Why dnt they try these Rubbish on imams and see if they would go to d grave with their head intact or is it because they take christians as weaklings

You and your Bishop are not Christians.

Free Kemi Olunloyo Now

By Deji Yesufu

I hereby offer my voice to the campaign to free Kemi Olunloyo, daughter of a former Governor of Oyo State.

Before I proceed any further, I must state unequivocally that Madam Kemi, a blogger, has not been a person of pristine character. Her behavior, words and actions have turned out condemnable in many instances. And the easiest thing to do is to ignore her in her ordeal with the hope that she will learn her lessons.

However, the Kemi Olunloyo actions are only outweighed by a greater evil meted to her and that led to her present incarceration. In the heat of the allegations of sexual immortality reported against "Apari" Suleiman, Kemi got a story from a Portharcourt blogger on a leading Pastor in the city who has also been in compromising positions with a well known lady in the city.

Kemi promptly published the story on her blog as fact. Kemi has a long history with vilifying Nigerian leading pastors and this person was just waiting for her. About a week ago, armed police invaded Kemi Ibadan home and carted her away to a PH prison. She has been arraigned before a judge but has been unable to meet her bail conditions.

It is just being reported that some lawyers are seeking to get her released on pro bono. Kemi's relations with her aged parent and siblings is frosty, having accused her father of being in the occult. And it is believed that the Pentecostal pastor is behind her ordeal in PH.

Despite all these, I think Kemi Olunloyo should be released. The reason is BC Kemi and I have a lot in common. I am also an Ibadan blogger. I dey yab Pentecostal pastors too no be small. And I am a man in the flesh like that woman (Hebrew 13:3) . It is reported that her health is failing. She is over fifty and she has four grown boys. She deserves to be home. If I am ever arrested for my trouble on Facebook, I’ll expect a similar campaign for my release.

More than anything else, Kemi should be released because a big man has succeeded in using money to deal with a little harmless person only because she published allegations on him. Our pastors don’t know anything about turning the other cheek these days. Money speaks for them. And this is the reason all persons, with any milk of kindnesses at heart, must overlook Kemi former malfeasances and seek her immediate release.

Free Kemi Olunloyo now!

CC: lalasticlala, Seun, mynd44

Seun, Mynd44, lalasticlala, consider this for front page.

Image123:

You talk too much, try being slow to speak, it might help your bile and comprehension.

Tell us how much you have made from MMM

Image123:

Don't be mad, repent of your bile. You should see by now that there's no profit. You can keep running but you can't hide. Come out of excess carnality that you suffer from. Jesus loves you too.

You and I do not serve the same Jesus. Your Jesus is mammon. No wonder he cannot help you define Ponzi schemes and make you see the falsehood in it. Perhaps your Jesus has also led you to invest in MMM. By then you should know that your god is your belly.

Don't patronize me with a love of Jesus you know nothing about. Good morning.

Image123:

So you are, i see. A leopard cannot change its spots.

And obviously your own English comprehension has not improved.

Image123:


Are you by chance drumboy?

I'll prefer that you cease to be "Nigerian" for once and just answer the question. Who drumboy or General Tee are is not the subject of discussion. You can open a thread for that.

Define Ponzi Scheme, preferably with a dictionary.