Education
The Okeho Exodus: A Review
By Akeem Akinniyi
Playwright: Olutayo Irantiola
Publisher: Peo Davies Communications
Year of Publication: 2022
Reviewer: Akeem Akinniyi
Olutayo Irantiola’s The Okeho Exodus is a historical play set in 1916 but written in a modern-day language and filled with elements that will not alienate a reader in these present times. The play revisits the past of the descendants of Okeho, who resettled among the hills along with ten villages to stem the tide of invasion by the Dahomey and Fulanis. What follows are intrigues of betrayal and bastardisation of culture by colonialists, which eventually leads to the tragic end of not only the king but the loss of the town’s sovereignty to the colonial masters.
The theme of betrayal dominates the play, and the only character who survives it is Oba Arilesire, who built a harmonious home of settlers which sets the tone for successive kings before the turn of Onjo Olukitibi.
The emergence of Captain Ross and his fellow conquerors in Okeho with their laws and subjugation of the people leads to distrust among the chiefs and sets the plot to oust the king, Onjo Olukitibi.
A wave of betrayal rises among the chiefs who think Onjo Olukintibi has sold them out to the colonialists referred to as ‘Ajele’ (a Yoruba word for usurpers). The internecine fighting grows beyond the borders of Okeho and extends to other towns as Balogun Olele seeks allies from far and within against the king.
In the end, the king is captured and annihilated along with his family. Captain Ross avenges the death of the king, and attacks and arrests the unerring chiefs to bring law and order to Okeho, thereby establishing the sovereignty of the colonial masters.
The play deploys antithesis effectively to strike a balance in the events as well as the lives of the characters and the passing of the years. Oba Arilesire’s reign is filled with harmonious living and unity among the people. He would go on to die peacefully in his sleep. This is contrasting to the reign of Onjo Olukintibi whose reign ends in disarray with mistrust in the air and would later die agonizingly in the hands of his own people.
Another is the replacement of invaders; at first, it is the Fulanis and Dahomeys whose aggression make the people of Okeho flee to the new place. Little had they settled down when the colonialists invaded their space, and sadly, it will result in their return to the place they left earlier.
The challenges of colonialism to traditional laws and customs are symbolized by the emergence of Captain Ross whose influence and power conflicted with Onjo Olukintibi, thereby reducing his relevance before the people. His authority is challenged, and as Captain Ross’ influence grows, Olukitibi’s stature shrinks.
The people of Okeho begin to see him as the puppet of the white man. An example is the statement of Oladunni (41) “The reign of Olukitibi is already disheartening. We have never experienced this in Okeho Ahoro, I have been watching with keen interest, and I am getting to lose hope in his leadership abilities. People have been saying that Olukitibi was not the right person to be crowned, he was imposed on us by the colonial masters. But will the kingmakers and the oracle lie?”
The theme of betrayal echoes throughout the book, and it is expressed in many ways. Jinjin represents the modern, inquisitive, and courageous woman who believes in equality. She also represents the Biblical Eve, whose inquisitiveness led to the fall of man through her desire to partake in the Oro traditions. A Yoruba cult tradition that forbids the participation of women. She never hides her intent to break all patriarchal foundations (25):
Jinjin: My right to social equality, freedom of association and speech. I want to know more about Oro. If it was an entirely sacred thing, men should also stay out of the rituals.
To achieve her husband, Olojomo’s commitment to making her participate, she weaponises sex, and the poor man submits to her guiles: “Yes, my mind is at rest now. I am sure that I would soon partake of the ritual, and we would break all the limitations that have been set by many generations” ” (63). Olojomo would go on to get her involved in the ritual, a flaw that ridicules his legacy in the Oro cult leading to his disgrace from the group by fellow initiates who considered his actions a betrayal of trust.
Another female character of note is Oladunni, who challenges the status quo of the submissive housewife who must accept everything that her husband dishes out to her. She broke patriarchal norms by talking back at her husband Oga Akooda (37) who in a state of excitement and drunkenness about the Oro festival insults her father which she replied accordingly and disrespectfully. The husband chases her with the intent to beat her and, instead of being apologetic, tries to give reasons for his uncouth behaviour. (38)
Oga Akioda: She has to swallow those words if not, there won’t be peace any longer in this house. She thought I was tipsy and could not reason well.
Oladunni: I will go to the court of Ross. You will learn lessons. I cannot tolerate you any longer. You are a violent man. (He wants to chase her again, but Akoda holds him).
The court of Ross is the court of the white man which allows room for divorce. This can be seen as a breakaway from the cultural norm of family and community elders settling marital conflicts. It reflects a subjugation of traditional authority. Some of the little cracks that, bit by bit collapse the wall of traditions and customs.
The playwright makes use of songs to communicate and express the mood. The language, though direct, is sometimes riddled with too much Yoruba aided by code-mixing and translations that somehow belabour the point. Some scenes appear intrusive, as we have during the choice of kingship. Above all, the playwright achieves his aim of telling an ancient story to a modern audience by reflecting on the effects of colonialism and its attendant evils of erosion of cultures and abuse of power.
Akinniyi Akeem is an advertising copywriter with one of the leading PR agencies in Nigeria. He enjoys the art of writing, and in his spare time, he loves to delight the blank page with poetry and short stories.
By Adedapo Adesanya
The Academic Staff Union of Universities (ASUU) has issued a 14-day ultimatum to 21 state-owned universities over alleged failure to implement key provisions of the 2025 agreement reached with the federal government.
The union warned that the affected universities could be heading for industrial action if their respective authorities fail to resolve the outstanding issues within the two-week window.
The ultimatum was one of the major resolutions reached at ASUU’s National Executive Council (NEC) meeting held at the University of Abuja recently.
In a statement signed by ASUU President, Professor Christopher Piwuna, the union expressed concern over what it described as the “haphazard implementation” of the 2025 Federal Government-ASUU agreement, accusing relevant authorities of displaying a lackadaisical attitude towards its implementation.
ASUU said the problem was particularly pronounced in several state universities, where university visitors had allegedly failed to implement the agreement, leaving affected branches with little option but to seek NEC’s approval to commence the process for industrial action.
Consequently, NEC authorised the affected branches to issue 14-day ultimatums to their university authorities, after which strike procedures would commence if the issues remained unresolved.
The universities affected include Nasarawa State University, Keffi; Ibrahim Badamasi Babangida University, Lapai; University of Medical Sciences, Ondo; Gombe State University; Plateau State University, Bokkos; Adekunle Ajasin University, Akungba; Ambrose Alli University, Ekpoma; Olusegun Agagu University of Science and Technology, Okitipupa; Abia State University, Uturu; and University of Education and Entrepreneurship, Akamkpa.
Others are Emmanuel Alayande University of Education, Oyo; Kaduna State University; Aliko Dangote University of Science and Technology, Wudil; Northwest University, Kano; Enugu State University of Science and Technology; Imo State University, Owerri; Niger Delta University, Wilberforce Island; University of Africa, Toru-Orua; Bayelsa Medical University, Yenagoa; and Taraba State University, Jalingo.
According to the union, the 14-day ultimatum is a precondition for the affected branches to begin formal procedures for industrial action.
ASUU said branches in the Sokoto Zone had already issued a similar two-week ultimatum, while NEC would reconvene in an emergency session at the end of August or early September to assess developments and determine the union’s next line of action.
The union also revived its “No-pay-No-work” position, directing branches in federal universities where salaries had been withheld or underpaid to take appropriate action.
It specifically cited affected universities, including universities of agriculture, where members had allegedly received incomplete salaries.
Beyond the salary and agreement implementation disputes, ASUU maintained its opposition to the National Education Repository Databank (NERD), insisting that unresolved questions surrounding its hosting arrangements and intellectual property rights must first be addressed.
The union also waded into the country’s political process, urging its members to participate actively in politics and approving the establishment of an ASUU Independent Monitoring Group.
The group, according to the union, will monitor and observe elections across the country.
Meanwhile, growing insecurity within university campuses also featured prominently in the NEC deliberations.
ASUU expressed concern over attacks and other security incidents that had claimed the lives of members, directing affected branches to engage the police and other relevant security agencies in pursuing justice for victims.
Branches were also mandated to document cases of insecurity and present comprehensive records to the union’s NEC for further action.
By Adedapo Adesanya
The West African Examinations Council (WAEC) has released the results of the 2026 West African Senior School Certificate Examination (WASSCE) for school candidates, with 61.54 per cent of candidates obtaining credits in at least five subjects, including English Language and Mathematics.
The Head of WAEC’s Nigeria National Office, Mr Amos Dangut, announced the results at a press briefing in Lagos on Wednesday.
Mr Dangut said 1,200,514 candidates met the benchmark for admission to higher institutions, out of the 1,950,726 candidates who sat the examination nationwide, held between April 24 and June 19.
He said 102,708 examiners were engaged in the marking exercise held at 88 marking venues across the country between 2 July and 20 July.
“Today, I am happy to inform you that all the processes leading to the release of results have been completed. It is now my pleasure to announce the release of the results of candidates who sat the WASSCE for School Candidates, 2026 in Nigeria,” he said, directing candidates to the agency’s portal to access their results.
“UPDATE: 2026 WASSCE (SC) results have been released. Generate your PIN at waec.org and check your results now on waecdirect.org,” the examination body said, noting that candidates must obtain their Serial Number and PIN before they can check their results.
To generate the required credentials, candidates are expected to visit WAEC’s official website and select the “Serial Number and PIN” option at the top of the page.
They are then required to select the appropriate examination year and diet, enter their examination number and National Identification Number (NIN), and ensure that the NIN provided is the same one used during registration for the examination.
Candidates must also provide their email address and phone number to receive a One-Time Password (OTP).
After entering the OTP, candidates can recover their Serial Number and PIN, which they can subsequently use to check their results through WAEC Direct.
By Aduragbemi Omiyale
Over 200 senior students of Cleggs Girls High School, Surulere, Lagos, were on July 23, 2026, engaged in practical knowledge about the risks associated with smoking, vaping, and shisha.
This engagement was made possible through a collaboration between Breathe Life Foundation and Teach Nigeria Fellow.
Participants were students aged 15–19 years. They were also informed about the misconception that shisha is a safer alternative to cigarettes or other substances.
Through an engaging and interactive discussion, students explored the influence of peer pressure and learned practical strategies for making healthier, more informed lifestyle choices.
They also gained a better understanding of common environmental triggers of asthma and other respiratory conditions, including cigarette smoke, generator fumes, bush burning, mosquito coil smoke, candles, charcoal, and firewood.
The session highlighted an important reality: young people may not always recognise how seemingly routine lifestyle choices and environmental exposures can gradually affect their respiratory health, quality of life, and long-term wellbeing.
For Breathe Life Foundation, this reinforces the importance of shifting the conversation from treatment to prevention through awareness and education.
By equipping young people with the knowledge to identify risks and make healthier choices early, the foundation is helping to build a generation that is more conscious of – and better prepared to protect – its respiratory health.
The organisation said it is dedicated to advancing respiratory health, an often-neglected public health priority. Healthy lungs are essential to life, yet respiratory diseases remain among the world’s leading causes of death and disability, even though many are preventable and treatable.
