Feature/OPED
Oba of Lagos Rebuffs Ooni of Ife: Appraising the Aftereffects

By Omoshola Deji
Civilization and modern forms of governance have drastically diminished the power and authority of monarchs. Fading, not faded, our hidden admiration for primordial values sustains the influence of monarchs on government and the governed.
Monarchs currently have no constitutional role, but their grassroots prominence generates patronage from virtually all holders of public office, industrialists and dignitaries. This patronage vindicates the presence of monarchs in social and state functions.
The Oba of Lagos, Rilwan Akiolu and the Ooni of Ife, Adeyeye Ogunwusi’s presence at a function recently produced a much-needed distraction. Just when Nigerians were ardently debating President Buhari’s healthiness and his ability to rule, the video of a royal discord between two Yoruba monarchs diverted public attention like an orchestrated political gimmick. Summarily, the public was enraged that the Oba of Lagos dare rebuff the Ooni of Ife.
Although different scholarly and historical account of the Yoruba race exists, the Ooni of Ife is widely acknowledged as the supreme Yoruba monarch. The Oba of Lagos is not rated among the leading monarchs. As ranked by the Alake of Egba, the top five royals in Yoruba land are the Ooni of Ife, the Alaafin of Oyo, the Oba of Benin, the Alake of Egba and the Awujale of Ijebu respectively. To bring you up to speed, a narration of what transpired in the viral video is necessary.
In accordance with the Yoruba regal heritage, some royal guards’ were eulogizing the Ooni while others hastily cleaned his reserved seat. Admiringly, people loosen their neck strings to catch a glimpse of the Ooni’s majestic entry to the occasion.
Humbly and commendably, Ooni Adeyeye exchanged pleasantries with a seated monarch and was he warmly welcomed. Upon approaching the Oba of Lagos, the Ooni, an earthly king of kings, was snubbed in the most absurd manner. He was publicly rebuffed like a mere slave or palace guard.
In shock, Nigerians, especially the Yoruba’s, couldn’t rationalize the courage behind Oba Akiolu’s action. Could it be because Oba Akiolu (74) is older than Ooni Adeyeye (42)? No, that’s not cogent! Similar to the police and army, the rank of a king’s ancestral dominion determines superiority, not age.
Frightened by the overwhelming public outrage and condemnation, Oba Akiolu issued a statement denying that he snubbed Ooni Adeyeye. One of the Lagos white cap chief, Lateef Ajose, proclaims that the snub is “the culturally acclaimed way of greeting by a Lagos monarch” and Oba Akiolu is “basically trying to revive the culture and tradition of ancient Lagos”.
This fabricated response dampens the spirit of Nigerians that, like politicians, monarchs are fast going political in reasoning, actions and reactions. The general feeling on social media was that Oba Akiolu’s damage control strategy of rationalizing insult as Lagos tradition was an afterthought. It is ignoble that rather than apologize, the Lagos monarch chose to diabolically wrap his wrongs around culture and tradition revival.
Appalling, his rhetoric magnetizes all the trappings of a political rejoinder. More to the point, the sharp snub and glaring hostility captured in the video negates Oba Akiolu’s defense.
Even if culture is to be revived, welcoming the Ooni at a public function should not be the take-off point. Indeed, there is more to it than meets the eye. On how many occasions has Oba Akiolu greeted dignitaries with a snub, especially in public, before the cameras? In this modern age, would he have welcomed President Trump or Queen Elizabeth to Lagos with such a hostile attitude and snub? Please recall that despite the fact that President Buhari is a Muslim and would not shake hands with his female aides, he cheerfully shook hands with the Queen of England and the Chancellor of Germany. Manifestly, the genuine reason of actions resides only in the mind of the actor.
Since Oba Akiolu’s guilefully redefines his unruly behaviour as cultural revival, examining his past deeds would be a credible means of determining whether he could have intentionally snubbed the Ooni or not. Based on facts in the public domain, unlike most Nigerian monarchs, Oba Akiolu is vocal, temperamental and politically sentimental.
In the heat of the 2015 gubernatorial election in Lagos State, the Eze Ndigbos (Igbo traditional rulers) in Lagos state paid a courtesy visit to Oba Akiolu. At the meeting, the monarch ordered all Igbos in Lagos state to vote for Akinwunmi Ambode, his anointed candidate. Vibrating with anger, Akiolu threatened that anyone who flouts his order would perish in the lagoon. The monarch boasted that he owns Lagos; he handpicked Ambode and; he (Ambode) must govern Lagos for eight years (two terms).
The national tabloids quoted Akiolu as saying “If anyone of you goes against Ambode who I picked, that is your end. If it doesn’t happen within seven days, just know that I am a bastard”.
The monarch further threatened that “I am not ready to beg you, if anyone of you, I swear in the name of God, goes against my wish that Ambode will be the next governor of Lagos State, the person is going to die inside this water”.
In a country of laws, it would be interesting to watch Oba Akiolu dump the Igbos into the lagoon if Ambode had not triumphed. You may term Akiolu’s statement a mere threat, but recall that a similar inciting statement made by the Zulu king, Goodwill Zwelithini, fuelled xenophobic attacks in South Africa.
Won’t Nigeria shatter if Ambode had lost the election and his supporters angrily began to murder the Igbos?
Before you resolve that Oba Akiolu’s action in 2015 was a mistake, please recall that he recently vowed at the inauguration of the Nigerian Women against Corruption Initiative that he would work against former vice president Atiku Abubakar’s presidential ambition. All things considered, Akiolu’s vow would have held water if Nigeria is limited to his kingdom.
Moreover, if Akiolu’s relentless attacks on Atiku were often credible and pro-masses, most Nigerians would have probably subscribed to his views, but, unfortunately, his rants were purely vengeance-seeking.
At a stakeholders meeting in Victoria Island, Lagos, Akiolu accused Atiku, Daura and other Peoples Democratic Party (PDP) stalwarts of facilitating his dismissal from the Nigeria Police Force in 2002. He argued that his dismissal from service was a plot to ensure the PDP wins the 2003 elections in Lagos State.
Evidently, Oba Akiolu is more of an electoral warrior and political godfather than monarch. Being human, most monarchs have their political preference, but are often careful not to appear politically biased. They strategically play safe, so that if their preferred candidate is not elected and power change hands, they (monarchs) can easily switch allegiance and dance to the new political rhythm.
In all likelihood, most of the individuals that Oba Akiolu had ridiculed with his ego and temper have tolerated him based on their respect for royalty.
For Akiolu, a less significant monarch and beneficiary of ‘royal immunity’, to now ridicule Ooni Ogunwusi, the overall leader of the Yoruba race, is unacceptable and condemnable. The catastrophic aftereffect of Akiolu’s snub is best presented in literal fiction (read slowly to grasp).
Once upon a time, there were three brothers that hardly agree on anything; they terribly hate themselves. By order of birth, James is the first born, Jack is second and Jude is the third/last born.
According to their culture and tradition, once a man dies, the immediate junior brother owns the corpse and determines how it would be buried. While working on his farm, James was bitten by a poisonous snake, he fell sick and died. By right, James’ corpse belongs to Jack and he has the liberty to bury it as he wish. Based on the never-ending hatred, Jack announced that James’ corpse be sliced and fed to the vultures. People persuaded Jack to have a rethink but he refused.
For the first time in that village, human flesh was sliced and fed to the vultures. Obviously, Jack thought he has perfectly humiliated his brother because of the hatred between them. Unfortunately for Jack, he has forgotten that such hatred also exists between him and Jude and he had indirectly taught Jude the best way to handle the corpse of hated brother.
The crucial message in this fiction is that we all must always use our discretion and power intelligently. Wise is the man who first orated that ‘what goes round comes round’. If Oba Akiolu fails to act cautiously and the powers-that-be fails to caution him, the law of Karma never fails.
Oba Akiolu must be reminded that today’s action is tomorrow’s history. He has set a bad example and indirectly taught other low-class monarchs that the best way to treat a revered monarch in public is to be rude. Therefore, no one should be surprised if a third class king from Ekiti State (best to use a PDP state) snubs or hiss at Oba Akiolu at a public event and later claim it is culture and tradition revival. To be honest, if the Sultan of Sokoto or the Obi of Onitsha snubs the Ooni of Ife in public, Oba Akiolu would most likely be the first to condemn such act and label it an insult to the Yoruba nation.
It is evident and non-negotiable that for Oba Akiolu to reclaim the admiration of Nigerians, especially that of the Yoruba extraction, he must melt his ego and apologize to the Ooni of Ife.
Arise, O compatriot Akiolu, humbleness call obey.
Omoshola Deji is a political and public affairs analyst. He wrote in via mo******@***oo.com
Feature/OPED
The Role of TV in Preserving African Stories and Identity
Scroll through social media today, and you will notice something interesting: everyone is either reacting to a series, quoting a movie line, or debating a character as though they personally know them. Beneath the memes and binge-watch culture, however, lies something deeper. Television remains one of the most powerful tools shaping how Africans see themselves, remember their history, and tell their own stories. In a continent as diverse and expressive as Africa, that matters more than ever.
TV as a Cultural Archive, Not Just Entertainment
Long before streaming algorithms began shaping our viewing habits, television was already preserving African identity. From Nollywood dramas that capture the rhythm of everyday Lagos life to documentaries exploring Maasai traditions and Ghanaian folklore, TV has served as a living archive of the continent’s stories.
It preserves more than entertainment; it preserves language, culture, humour, values, and shared experiences. Unlike fleeting social media content, television allows stories to unfold with depth, exploring the realities of family, tradition, ambition, and modern African life without reducing them to stereotypes. That is the power of TV: preserving not just stories, but perspective.
Why Representation on TV Still Matters
There is a subtle but important truth: if people do not see themselves on screen, they may begin to believe their stories are not worth telling. This is why African TV content is more than entertainment; it is affirmation.
Seeing a character who speaks like you, struggles like you, or celebrates like your community does something powerful. It validates identity and challenges outdated narratives that have historically defined Africa through external lenses.
This is where MultiChoice Group, through platforms such as DStv and GOtv, plays an important role. They do not simply broadcast content; they help distribute cultural memory at scale.
GOtv, DStv, and the Everyday African Viewer
Think about a typical evening in many African homes: the TV is on in the background, someone is laughing at a comedy show, another person is watching a local series, and someone else is catching up on the news. That shared viewing experience remains very real.
Through platforms such as DStv and GOtv, African households are exposed to a blend of local storytelling and global content. More importantly, they have helped amplify African-produced content by bringing Nollywood films, African reality shows, talk shows, and documentaries into mainstream rotation.
It is not just about access. It is about visibility.
A young filmmaker in Lagos today is more likely to believe their story matters because they have seen similar stories broadcast widely. A child in Accra grows up hearing familiar accents and seeing environments that look like their own on screen, not as exceptions, but as the norm.
TV Is Also Shaping Modern African Identity
African identity is not static; it is evolving. Television reflects that evolution in real time.
Today, audiences see:
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Young Africans balancing tradition and modern dating culture
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Stories tackling mental health in African households
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Fashion and music influences spreading through TV series
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Political satire shaping public conversation
Conversations that were once confined to homes are now being explored on screen, giving audiences the language to discuss issues that were previously unspoken.
In many ways, television is doing what oral tradition has always done: passing stories, values, humour, warnings, and history from one generation to the next. The difference is that today’s griots are writers, directors, and broadcasters.
The Future: From Watching to Owning Our Narratives
The next stage of African storytelling is not just about being seen; it is about ownership.
As more African creators produce content and platforms continue to invest in regional storytelling, television becomes more than a mirror. It becomes a tool for shaping how Africa is represented to itself and to the world.
While streaming continues to grow, television, particularly accessible platforms such as GOtv, remains one of the most effective ways to reach everyday audiences across different income levels and regions. After all, storytelling only matters if people can access it.
African stories are not new. They have always existed in families, on streets, in markets, in history books, and through oral traditions. What television has done, and continues to do, is give those stories a stage wide enough for millions to experience them at once.
The next time you watch a local series or documentary on DStv or GOtv, remember that you are not just being entertained. You are participating in the preservation of African identity itself.
Feature/OPED
The Future of AI in Nigerian SMEs: Overcoming Barriers to Implementation
By Kehinde Ogundare
Ask a tech entrepreneur in San Francisco what AI means for their business, and they are likely to talk about competitive advantage, product differentiation, and scale. Ask a small business owner in Kano or Onitsha the same question, and the conversation shifts entirely.
For many Nigerian SMEs, the priority is keeping the lights on, managing costs, and finding sustainable ways to grow in a challenging economic environment. This difference in perspective explains why the global AI conversation, often shaped by assumptions about stable infrastructure, deep capital, and abundant technical talent, frequently fails to address the realities facing Nigerian SMEs.
This matters because Nigerian SMEs are not a peripheral concern. In 2024 alone, MSMEs contributed 46.32% to Nigeria’s GDP, accounting for 96.9% of businesses and 87.9% of employment. These businesses are the backbone of the Nigerian economy, and if AI is going to mean anything for Nigeria’s development, it has to work for them in the daily conditions they actually operate in.
However, research drawing on empirical data from 144 Nigerian SMEs found that inadequate infrastructure, low digital literacy, skills shortages, and regulatory gaps are collectively preventing them from meaningfully engaging with AI. Awareness of AI is high and growing. What is missing is a clear and honest conversation about what adoption actually requires in this specific context. The barriers are real, but none of them are insurmountable. The question is whether the tools, pricing models, and support structures being offered to Nigerian SMEs are designed with those barriers in mind, or whether they have been built for another market entirely.
Subscription models making AI affordable for small businesses
When most small business owners hear “AI,” they imagine expensive software, specialist consultants, and a hefty upfront bill.
That assumption is not entirely wrong, but it describes a particular way of buying technology, not AI itself. The shift that makes AI genuinely accessible at the SME level is the move away from large, one-time capital purchases towards tools that charge a predictable monthly subscription. Businesses can pay for what they use, scale back when necessary, and avoid the debt that a major technology investment can create.
The deeper opportunity here is consolidation. Many SMEs are already spending money across multiple disconnected tools—one for invoicing, another for customer records, another for stock tracking—none of which talk to each other. An integrated platform that handles several of these functions together, with AI built in, can actually cost less than the sum of those separate subscriptions while giving business owners a clearer picture of their operations.
With margins already under pressure, any technology a business adopts needs to visibly show an increase in productivity or bottom line. Subscription-based, integrated platforms, priced transparently and honestly, are the model that best fits this reality.
Infrastructure challenges demand a mobile-first approach
No conversation about technology in Nigeria is complete without confronting the infrastructure problem, and AI is no exception. Nigeria continues to face major infrastructure barriers, including limited broadband access, unreliable power supply, and high data costs, all of which constrain deeper AI adoption. These are structural features of the operating environment that any sensible technology strategy must account for today.
The electricity situation alone is significant. The World Bank estimates that the lack of stable electricity costs Nigeria’s economy approximately $26.2 billion annually, equivalent to about 2% of GDP, forcing many businesses to run on expensive diesel generators. That cost ripples outward.
In practical terms, AI tools built for Nigeria cannot assume a stable broadband connection or a computer that is always powered on. The tools that will actually get used are the ones that work on a smartphone, consume minimal data, and can function offline when connectivity drops, syncing back up when it returns. The mobile phone is already how many Nigerian SME owners run their businesses. AI that meets them there, rather than demanding infrastructure they do not have, is AI that has a genuine future in this market.
The direction is clear: build capability from within, using tools that make that possible. Recent AI performance research reveals that 64% of African workers are already actively using AI at work, signalling massive grassroots readiness and driving forward-thinking organisations across Nigeria, Kenya, and South Africa to aggressively prioritise internal upskilling frameworks to bridge the talent gap.
As the policy groundwork is being laid, the commercial ecosystem is beginning to respond. What remains is a clear-eyed acceptance that AI tools built for this market need to look different from those built for markets with different realities. Low cost, low bandwidth, and usability for non-technical people are not modest ambitions; they are the actual requirements. Build for those realities, and AI has a real future in Nigeria’s SME economy.
Feature/OPED
When Leaders THRIVE: Yetunde B. Oni’s Candid Counsel to Lateef Jakande Leadership Academy
Union Bank’s Managing Director and Chief Executive Officer sat with 30 of Nigeria’s most promising young leaders for a frank conversation on character, relationships and the discipline of growth.
Out of 25,000 applicants, only 30 earned a place. That single figure tells you how rare the room was when Yetunde B. Oni, Managing Director and Chief Executive Officer of Union Bank of Nigeria, recently sat down with a cohort of the Lateef Jakande Leadership Academy.
The Academy, a Lagos State Government initiative established in honour of Alhaji Lateef Kayode Jakande, the state’s first civilian governor, exists to raise a generation of ethical and capable young leaders. Its fellows are drawn from across professions, sectors and ethnicities, and shaped through a fellowship facilitated by the Africa Leadership Initiative, West Africa (ALI WA), whose work on values and principled leadership has become a quiet engine behind some of the country’s most thoughtful emerging talent.
It was into this gathering that Mrs Oni brought not a corporate address, but a conversation. Honest, personal and at times disarming, she spoke about the philosophies that have carried her through a career spanning more than three decades, the setbacks she has had to surmount, and the values that opened doors she never expected to walk through.
She gave them a framework to hold on to. She called it THRIVE.
The six principles
T — Take ownership of your relationships. Leadership, she argued, begins with the deliberate stewardship of the people around you. Relationships are not incidental to a career. They are infrastructure.
H — Honour God. She spoke openly about faith as a steadying force, an anchor that keeps ambition tethered to something larger than the self.
R — Recharge and refresh. Mental and physical health, she insisted, are not luxuries to be deferred until the work is done. Leaders who neglect their well-being eventually have less to give.
I — Invest in your growth. Continuous and heavy investment in personal development is, in her telling, the price of staying relevant. The learning never ends.
V — Value your work. She pressed the fellows on identity and brand. What do you stand for? Do you create value? Who, in truth, are you? The questions were not rhetorical.
E — Embrace setbacks. Failure, she said, is not the opposite of progress but a part of it. The leaders who endure are the ones who learn to metabolise disappointment rather than be defeated by it.
The people behind the leader
If one theme threaded the entire conversation, it was relationships. Mrs Oni was candid that she did not arrive at the top of Nigerian banking alone. She credited the steady support of family, her parents and her husband, alongside the mentors, friends, coaches and sponsors who shaped her at different stages.
She drew a sharp and useful distinction between a mentor and a coach, two roles often conflated and rarely understood, and she traced much of her progress back to a foundation of Nigerian cultural values: hard work, honesty and integrity, courtesy and respect. These, she told the fellows, are not relics. They are the very qualities that have earned her trust and opened doors throughout her journey.
“You need people,” was the message, delivered without sentiment. Relationships, she explained, must be managed and nurtured with the same seriousness one brings to any other discipline. Time must be managed with equal care.
On believing, and risking
Perhaps the most resonant moment came when Mrs Oni spoke about self-belief. She admitted that becoming the MD/CEO of Standard Chartered Bank, Sierra Leone, did not cross her mind – not because she was unqualified, but because she didn’t think she would get it. Encouraged by her husband, she applied anyway, and she got it!
That appointment would later see her make history as the first woman to lead a Standard Chartered Bank operation in her market.
The Union Bank of Nigeria appointment told a similar story. She had not even known the position existed after the CBN’s intervention. It came to her through relationships; through the quiet networks of people who knew her work and recommended her name while she was unaware in faraway Sierra Leone.
The lesson she left with the fellows was unambiguous. Believe in yourself. Take the risk. Put in for the thing you are not yet certain you deserve, because the opportunity you are waiting for may be one you cannot see, reaching you through someone you have not yet met.
Why this matters
Engagements of this kind are easy to underestimate. They produce no headlines about balance sheets and no immediate line on a financial statement. Yet they speak to something Union Bank has long understood: that institutions endure when they invest in people, and that leadership is built one honest conversation at a time.
Credit is due to the Africa Leadership Initiative, West Africa, whose facilitation of the Lateef Jakande Leadership Academy continues to shape young Nigerians of real promise, and to the Academy itself for the rigour of a process that turned 25,000 hopefuls into 30 fellows ready to lead.
For Yetunde B. Oni, the afternoon was less about what she had achieved than about what she was willing to give: her time, her story and her counsel, offered freely to those coming after her. It is, in the end, what the best leaders do. They light the path for the next generation, and they THRIVE.
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