₦airaland Forum

Dear Siminalayi Fubara,

Listen to me sir.

You have nothing to lose.

Stand down.
Do not resume.
Remain silent.

Ignore and remain where you are.

They have already done their worst.
They need you now to clean their stain.

Do not help them.
Let this stain remain until 2027.

Allow them to even install their brother.
They already did that. What more can they do?

Again sir, do not budge.


Thank you.

Mynd44:
Doesn't work like that.

He will be governor whether he returns or not. If after sometime he is still absent, the house will impeach him and he won't be able to contest for 10 years

Mynd44 your comment above refers...


Kindly answer this question with a simple "Yes" or "No"

Question:
Can a President legally suspend a democratically elected state Governor?

(Again, no epistles. A Yes or a No is all I need.)
I want to save your answer for the future.

Thanks.

Dear Fubara,

Hear me.
Let Ibas continue until 2027

The disrespect is too much
Fubara's return cleans the unconstitutional crime that occurred in Rivers

Let that seat remain vacant until 2027 to make the robbery very glaring

It's not like you will be in power anyway
You will be an executive puppet so what's the point?


Remain incommunicado
What can they do?
Send soldiers to bundle you to government house by force? Lol


Maintain silence on the matter until 2027 and run again on any platform vs anybody they bring. Your re-election will be 100% and no godfather this time.

Good day.

Let Ibas continue until 2027

The disrespect is too much
Fubara's return cleans the unconstitutional crime that occurred in Rivers

Let that seat remain vacant until 2027 to make the robbery very glaring

It's not like you will be in power anyway
You will be an executive puppet so what's the point?


Remain incommunicado
What can they do?
Send soldiers to bundle you to government house by force? Lol


Maintain silence on the matter until 2027 and run again on any platform vs anybody they bring. Your re-election will be 100% and no godfather this time.

Good day.

Those aren't just tattoos
They are a means of identification

A master/slave dynamic...


Let me explain with examples:
1. When young Asian or Eastern European women are trafficked to 1st world countries as prostitutes they usually bear the tattoo of their love-vendor on them as identification to rival pimps and law enforcement in the event of any issues, arrest or escape attempt.

2. Black slaves during the slavery era usually bore the brand/logo of their masters incase they tried to escape & also to avoid theft by rival plantations.

3. Japanese Yakuza families usually bear their family brand/logo as tattoos for easy identification. You can easily identify who you want to mess with & back off when you see his tattoo.


The chinese tattoos on those yahoo boys are worse than joining a cult. They just don't realize it yet. It's a death sentence. A means of identification to their owners.

Those boys are doomed.

They are practically slaves to their Asian masters who will put them onto the latest scams, purchase scamming devices & tools, house & clothe them, relocate them abroad or absorb them into phony businesses in exchange for their labour (fraud).

If they try to leave, those boys will be murdered.

Anyone who has dealt with Asians know that they don't treat their slaves well. They are probably the most brutal to blacks after Arabs.


Those boys will think they're cool & flexing now but they just became the first of a very dangerous precedent that I fear will consume the coming generation thanks to their insatiable quest for early riches. This trend will become a common survival tactic amongst secondary school boys & undegrads in the coming years.

Similar to the Sahara desert-Libya-Europe death march, this demon will drink the blood of many young Nigerian men in the near future.

It won't end well.


Good day.

If na me I will scatter gbegiri shit everywhere
You go investigate tire

Views are manipulated on NL

Anti-Tinubu threads are auto reduced while pro Tinubu threads are boosted

Same happens with comments' likes
Observe my brother

Observe

I will miss yarimo dearly
Why? Why?? Yarimo why

Noooo

Nemere2020:
Olashupo Michael Oladimeji
other leaders of the group: Muaezee Ademola Ogunbiyi and
Shola Adegoke.
Tunde Ayinla, 47, and
Olawale Omotare, 54,
Musa Isah
Yunusa Zakari, 23,
Afolayan Ayodele, 54,
Mako Zmar, 55, and
Sani Titus, 45,

A comprehensive list of all names.
Thank you.

Only a child doesn't know this

Wike says he's not Igbo yet his name is Igbo
Lol

Gaymar knows the man trust me
Nobody gives away $1 billion just like that

Mustn't be human sef
Any creature
Just show me no plenty talk

Thanks

Now I understand why OBJ said Atiku will never be President. It's not because OBJ has any spiritual powers, it's because he has studied Atiku and realized that the man lacks calculative reasoning.

Nobody has the power to see the future or determine another's destiny. It is impossible. If it were possible then OBJ will be the world's most powerful man with all the world's nuclear weapons at his disposal.

OBJ made that claim because from what he has seen about Atiku, he does not use his brain enough to know when to capitalize or restrain himself.

And I have seen it too...


Before I go into the main topic let me state 2 CLEAR FACTS:
1. Atiku cannot defeat Tinubu in 2027 no matter how much money he's willing to spend

2. Peter Obi is the only politician in Nigeria right now that can defeat Tinubu (& Tinubu knows it)

If Atiku contests the 2027 Presidential elections, he will NEVER be President again and I will explain why and also offer him an alternative.

There's a non-written consensus amongst the politicians in Nigeria that the South must do its 8 years so that North can do another 8 years. Northern politicians want to respect that agreement not because they are honourable men but because they do not want any excuses come 2031. A Peter Obi or any southern candidate in 2031 will be shut down and viciously attacked.

They want their 2031 free for them to decide.
This is why some of them are aligning with Tinubu at the moment. It's not that they love or want Tinubu but they feel that once his 8 years is over, they can have their unrestricted reign.

Tinubu's re-election guarantees that.

This is why some don't want Atiku for 2027 because if Atiku wins, it will disrupt the Northern 2031 guaranteed meal ticket and throws open the door to any southern politician (including Tinubu or Obi) to contest 2031 with them.

This scenario is unacceptable.


Now here is where it hurts Atiku...
If Atiku contests 2027, the North will not support him 100% which means he will lose to Tinubu thanks to Obi killing his southern votes. Come 2031, Atiku will be old news because Tinubu will use his incumbent powers to install whoever he agrees to succeed him from the North (just like OBJ-Yar'Adua).

Atiku will automatically lose 12 years straight as a result.

Scenario 2:
If Atiku sits out 2027 (and backs Obi), he immediately becomes the unofficial consensus 2031 Northern leader just like Buhari was in 2015. The northerners fake-supporting Tinubu right now, will not only abandon Tinubu openly by 2027 but they will also consolidate the entire Northern vote for Atiku in 2031.

No other northerner will be as powerful as Atiku in 2031 even if Kwankwaso agrees a deal with Tinubu today - and this is whether Obi wins or not.

If Obi loses to Tinubu then that's not Atiku's problem, Obi must support him in 2031. If Obi wins 2027 then he must also honour agreement and support Atiku in 2031.

In 2031, Obi will be forced to sit out and throw his weight behind Atiku which means Atiku will have 70-80% southern votes and split the northern votes 50-50 against anybody challenging him from the North.

This guarantees an Atiku win in 2031.

Atiku can agree to install a placeholder as Obi's 2027 vice as insurance just like how Tinubu installed Osinbajo for Buhari.

You might say Atiku will be almost 90 in 2031 but that is his best chance of becoming President.

If Tinubu or Obi decide to contest against Atiku in 2031, the North will remind them of the 8-8 years agreement and openly oppose them. Both won't win Atiku. No Northerner owes them anything.

On the flip side, if Atiku sheepishly decides to run in 2027 (and loses), then nobody can stop Obi or Tinubu or any other southerner for that matter from running in 2031. The North cannot handle that kind of risk.

In summary, contesting in 2027 does not favour Atiku while being patient and running in 2031 is an almost 100% guarantee for him.

As it stands, OBJ's proclamation are mere words until Atiku himself turns them into reality.

Only a fool will believe this

If Russia loses a refinery they can get oil from any Ukrainian refinery whenever they want


They didn't exchange 1000-19 soldiers for nothing

I am the bonafide owner of those skulls
I threw them away because I've gotten the ones I want


You people haven't seen anything yet

By Eniola Oladele

In the annals of postcolonial Nigeria, few figures have cast a shadow as enduring, as controversial, and as divisive as Chief Obafemi Awolowo. Hailed in some quarters as a visionary and nation-builder, he is equally condemned in others as a master of Machiavellian subterfuge whose thirst for power unraveled the sociopolitical architecture of the Yoruba people and set the Western Region on a path of destructive infighting, cultural inversion, and monarchical desecration. While his intellect was undoubted and his charisma undeniable, it is within the crucible of his political decisions that the most searing questions emerge—questions of loyalty, identity, ambition, and the calculated dismantling of indigenous authority.

In this deeply researched exploration, we journey beyond the sanitized hagiography of textbooks and state propaganda to confront the less-spoken truths: how Chief Awolowo, a man of remarkable cognitive sophistication and legal acumen, unleashed a series of political decisions that not only fractured Yoruba unity but desecrated the symbolic and institutional throne of Oduduwa’s descendants. His political trajectory, marked by ideological rigidity, sectional loyalty, and internecine sabotage, deserves more than a romanticized appraisal; it demands a reckoning.

The tale begins not with Awolowo’s rise, but with the Western Region’s regal harmony—a symphony of crowns, palaces, and ancestral thrones that governed the Yoruba people through centuries of diplomacy, warfare, and sacred traditionalism. The Alaafin of Oyo, direct custodian of the imperial legacy of the Oyo Empire, stood as the apex of Yoruba political authority, while the Ooni of Ife retained the revered status of spiritual preeminence. This delicate duality—a balance between throne and shrine—had survived centuries of change, until it came under existential threat from the very hands meant to protect it.

Chief Awolowo’s entry into the political theatre brought with it not only a new lexicon of legalism and modern statecraft, but a deep-seated hostility towards certain traditional structures he saw as impediments to his vision of regional unity and central command. Behind his modernist rhetoric was a latent ambition to neutralize the influence of autonomous power centers—especially monarchs whose lineage and authority rivaled that of any elected officeholder. To Awolowo, the Alaafin represented a bastion of resistance too steeped in ancestral pride, too unyielding in tradition, too emblematic of a Yoruba aristocracy that refused to bow before party politics.

It was this ideological conflict that would crystallize into a political vendetta. The removal of Alaafin Adeyemi I—Omo Oba Lamidi Adeyemi’s father—was not merely a constitutional affair; it was a symbolic decapitation. Awolowo’s government, under the veneer of constitutionalism, orchestrated a campaign to dethrone Adeyemi I and send him into political oblivion. What offense had the monarch committed? He dared to preserve the dignity of his stool in an era where politicians demanded total allegiance. He resisted encroachment. He maintained the ancestral independence of Oyo in the face of a surging political machine.

Yet Awolowo’s machinations did not stop at dethronement. There were whispers—documented and oral—of plans to imprison the Alaafin at Kirikiri, a move that would have been an unpardonable desecration of Yoruba sacredness. The idea of confining an Oba—a custodian of centuries of wisdom and ritual—in a colonial jail built to house criminals, was not only an affront to Yoruba cosmology, but a loud declaration of war against a cultural institution that predates the Nigerian state itself.

This attack on monarchical dignity was part of a broader pattern. Awolowo’s falling out with Premier Ladoke Akintola, his former deputy turned adversary, mirrored his intolerance for political deviation. The Action Group, once a symbol of Yoruba unity and progressivism, became a battlefield of egos and ideological extremism. Awolowo’s obsession with command led to an intra-party purging, culminating in the infamous Western Region crisis—a descent into chaos that birthed the term “wild, wild west.” Streets were stained with blood, thrones desecrated, and palaces engulfed in the flames of political war. Awolowo, holed up in Ibadan, would rather see the region burn than concede space to any dissenting voice.

And herein lies the central paradox: How could a man so gifted in intellect, so passionate about federalism and education, descend into the politics of vengeance and cultural subversion? How could the supposed avatar of Yoruba progress be the same force that displaced its ancient institutions and insulted its regal memory?

The answer lies in his ideological construction—a dangerous cocktail of Fabian socialism, legal absolutism, and sectional ambition. Awolowo’s vision of governance, though draped in the regalia of modernism, bore the teeth of autocracy. His disdain for compromise, his refusal to entertain political plurality within his fold, and his vendetta against perceived rivals all suggest a mind too rigid for the demands of a pluralistic society. This rigidity explains why, despite his oratory brilliance and unmatched organizational skill, he never ascended the presidency of Nigeria. He was perceived, rightly or wrongly, as too sectarian—his politics too Western, his loyalty too tribal, his vision too narrow for a diverse federation.

Even among the Yoruba he professed to serve, questions lingered. Why was Ooni Adesoji Aderemi—an Oba of Ife whose spiritual authority was never meant to translate into political supremacy—elevated to the status of Governor-General of the Western Region? Why was Ife, a sacred city of origin and ritual, made the political darling, while Oyo—the imperial bastion of Yoruba political identity—was humiliated? Was this not a deliberate act to reconfigure the axis of power in Yoruba land, away from its traditional seat to a more pliable figurehead?

It is here that one must consider the Machiavellian genius of Awolowo. He understood, more than most, that to control a people, you must control their symbols. By elevating the Ooni, he created a counterweight to the Alaafin’s resistance. By politicizing the throne of Ife, he secularized a sacred stool and weaponized it in service of his political ambitions. What was once a dichotomy of reverence and governance became an arena of manipulation.

Yet in the end, his grand project collapsed under the weight of its own contradictions. By alienating traditional institutions, antagonizing political allies, and running a campaign of sectional absolutism, he not only destroyed the moral credibility of his movement but also became a prisoner of his own myth. Awolowo died with brilliance in his skull but failure in his hands—a man who built free education and courts of law but tore down palaces and sowed discord among his own kinsmen. His political tomb is lined with unfulfilled potential, broken oaths, and a trail of kings humiliated in the name of progress.

The legacy of Chief Obafemi Awolowo demands a reckoning—not through blind reverence or perfunctory national holidays, but through honest interrogation. Can a man be great if his greatness requires the suppression of others? Can a sage truly lead if his wisdom never matured into empathy? And can Nigeria ever evolve if it continues to idolize those who broke her soul while claiming to save her body?

This article shall continue, unveiling further how the seeds of today’s Yoruba political fragmentation were sown in those tragic decisions of yesteryear—when ambition disguised as vision, and genius misapplied as domination, brought a region of crowns to its knees.

By : Jide Adesina

Source: 1st Afrika

Afonjekuje np dey hear word!
See now!
You see am now!!

Chai

Softmirror:
A lot of Governors have been doing this since God knows.

Was Tinubu one of them?

Kushites:
King Duke IX of Old Calabar, 1895

https://i.pinimg.com/736x/b6/ef/89/b6ef8915fd60aeba2efad0dbb37de336.jpg

Do any Nairalanders from Calabar or Cross River know about this king?[/i]

Was he into hookup?
Why the leg chain?