Feature/OPED
Re: Alaafin – Aje, an Early Yoruba Deity
By ASHE Foundation
Your Imperial Majesty, Alaafin of Oyo Oba Lamidi Adeyemi, with utmost respect, and on prostration, we are responding to your letter dated 2nd May 2019. We greatly appreciate your contribution to the public consciousness of our cultural origins, linkages and identity. We are also informed that the Ooni of Ife is also glad that the conversation is taking place to give us a true picture of our cultural origins and linkages.
ASHE Foundation welcomes all scholars to contribute to this most important conversation in 500 years. We have previously stated that the discussion is about whether Ifa recorded the full origins of humanity and those calling Ifa a liar, ‘awon ti won pe Ifa leke’.
It is not about whether or not Igbos migrated from Ife since genetic and linguistic science and Obi of Onitsha have confirmed it. Some Igbo traditionalists trace their migration from Yorubaland through Igalaland to get to their ancestral home Aguleri and also link Obatala to Ala – Oba nti Ala.
We implore His Majesty to get the best Ifa scholars to discern Igbo origins in the following Odus – Ogbefun, Okanran Onile, Osa Fun, Ateka, Otura Meji, Irete Ogbo, Owonrin Onigbo (Owonrin Oyeku) and many other Odus of Ifa Corpus.
Kabiyesi, is it a coincidence that Igbo rivers are called Osimirin and till date there is a river Osinmirin also pronounced Esinmirin in Ife. Can it be a coincidence that River Omi (Yorubas word for water) and River Mirin (Igbos word for water) join to make River Omirin, a tributary of River Osimirin till date in Ife? Kabiyesi, though Ifa says there are no coincidences in life, can it be a coincidence that in Ile Igbo (House of Igbo) inside Ooni’s palace, we have Ile Omirin, Ile Odikeji and Ile Ogun? Lastly, is it a coincidence that there is still Lukumi (Oluku mi) living in Ndigboland, a lineage they refer to as Oratife (Oramfe in Yoruba), and clearly traced to Ife.
Kabiyesi, our response is not solely about mythology but about some incorrect assumptions made by you, especially since they are tied to the root of problems encountered by Yoruba and the Black Race, as a whole.
Kabiyesi Iku Baba Yeye, statements made in your point 6 have to be corrected to prevent further damage to our cultural psyche. You stated “I am not aware of any business relationship between the Yoruba and the Igbo until the 19th century, leading to the amalgamation of the Southern Protectorate and Northern Protectorate that resulted into Nigeria in 1914. In other words, we are related as fellows Nigerians who have been enjoying mutual relationship for each other. Culturally, linguistically, traditionally and historically, we are basically different”.
It is understandable that Ife, and not Oyo, made the cultural link with Igbos, since Oyo was not created until thousands of years after Igbos migrated through what later became Oyo into Igalaland till they settled in Aguleri. However, your claim that there was no interaction between Yorubas and Igbos, the two most populous Original African groups that lived across a single forest for thousands of years before the advent of the Whiteman and creation of Nigeria, is an insult on not only Yorubas and Igbos ancestors, but the entire Black Race. It’s tantamount to you calling us monkeys that only came down from trees with the advent of European.
Kabiyesi, it is disheartening, as one of our paramount Yoruba Obas and cultural custodian is not aware that Yoruba and Igbo share the same 16 erindinlogun IFA, the source of all Yoruba history and knowledge. Your statement is like the Queen of England saying she is not aware the French are Christians. And we share Ifa not only with Igbos, but Igalas, Idomas and practically every group across Africa. Ifa is not a tribal ancestral worship but a bona-fide African knowledge bank that also includes a global religion comparable to Buddhism or Abrahamic faiths.
Kabiyesi, rather than safeguard Yoruba culture your statement plays into the hands of those that want to sabotage Yorubas natural leadership role in bringing about original African unity and global Black ascendancy. You are giving ammunition to our cultural enslavers. In a Boston University study that collated ten different ethnolinguistic groups versions of Ifa, a wrong conclusion was arrived that since we all share identical Ifa systems, it must have originated from the Benue Valley based on the wrong assumption that man and civilization came into Nigeria, and not evolved in Nigeria.
This wrong assumption was challenged with DNA results that rather than Yoruba evolving from the Middlebelt through Oyo to Ife, DNA results show that Yorubas are the oldest full sized humans (under-dated to 87,000yrs ago by Simons Human Genome Project) and all other original groups started evolving out of Yoruba around 60,000yrs ago. One thing is crystal clear, we evolved from one family, so you either accept all evidence that Igbos evolved from Ife OR claim Yorubas evolved from Aguleri.
Linguistics shows that Yorubas, Igbos, Nupe, Ewe, Edo and others belong to the same linguistic family and origins called the Volta-Niger ethnolinguistic, a subfamily of the larger Niger Congo ethnolinguistic family.
We share hundreds of words:
Akuko (Yoruba)/ Okuko (Igbo) – Fowl.
Ewure (Yoruba)/ Ewu (Igbo) – Goat
Okuta (Yoruba)/ Okwute (Igbo) Stone.
Apo (Yoruba)/ Apa (Igbo) Bag/Pocket
Ile (Yoruba)/ Ala (Igbo) Land/Ground.
Eti (Yoruba)/ Nti (Igbo) Ear
Enu (Yoruba)/ Onu (Igbo) Mouth.
Imu (Yoruba)/ Imi (Igbo) Nose
Egungun (Yoruba)/ Egwugwu (Igbo), Masquerade and so on.
Kabiyesi, we would like to refer you to the book, ‘HOW YORUBA AND IGBO BECAME DIFFERENT LANGUAGES (2009) by Prof Bolaji Aremo Scribo Publications.
Rather than back the Yoruba fight for global cultural justice through cultural, linguistics and genetic anthropology, it is a sad day for Yoruba when an Alaafin publicly denies Ile Ife as the origin of humanity where all groups diverged. To make matters worse, you give credence to a Jewish origin of Igbo. The beginning of our problems culturally was the creation of the mosque in Oyo in 1550, Iwo in 1660 and a church in Benin in 1506, challenging the supremacy of our Ife culture and the beginning of our cultural disorientation.
In point 11, you ignore the fact that kolanuts as the foundations of Igbo culture were bought from Yorubaland all through history and till date. It appears that you value trade with the Afroasians that burnt down Oyo Ile than your original African family that you share the same 16 Odu of Ifa with. While on the issue of trade in Yorubaland, which you tied to Trans-Sahara trade, we would like to point out that Yorubas produced and traded beads as far back as 4,600 years ago, which was before Eurasians came out of Central Asian mountain cave complex to intermarry with Black Africans to give birth to Afro-Asians that Oyo traded with millennia later.
Igbo Olokun in Ife that produced Segi beads and Sesefun has recently been carbon dated to 4600 years ago in the ongoing study that involves Harvard University and other internationally reputable anthropologists.
The first currency, cowries, came out of Ife as we traded with fellow original Africans before the evolution of the Afro-Asiatic groups. The Ejigbomekun aka Ife market was created by Obatala descendants and is still immortalized by them. The deities of Oduduwa, Obatala, Oramfe and Aje are still in Ife, and being the source of all humanity is open to everyone to fact find.
As travelling and actual visit help perception, you are invited to Ife to visit these areas for better understanding. Ife still has ancestral homes of all groups that migrated eastwards- Ugbo Ile and Ugbo Oko, Iwinrin afi ota mo odi, Woye Asiri, Ado na Udu, Oluyare compounds etc.
In 1830, Richard Lardner visit to Katunga near Old Oyo gave him an insight, which unfortunately has not been impressed on we, Africans, especially Yorubas. He stated, “I met a trader and purchased a very curious stone in the market and was told it was dug from a country called Ife from where all Africans came from”. Lander R and Lander J(1832).
Journal of an Expendition to Explore the courses and Termination of the Niger. Vol I.JandJ Harper. Despite European and Arabic scholars knowing fully well that Igbo Irunmole, the Southern Ife rainforests, is the true origin of humanity, they have embarked on a divisive and defeatist history that prevents the cultural unity and uplifting of the Black Race.
Oyo may not be aware of the cultural relationships within the rainforests since it was based in the grasslands around River Niger, which was further to Akure than Western Igboland. Oyo and Benin shared borders at Otun Ekiti so most of the current Ekiti and Ondo states were not part of Oyo Empire. Nobody can deny that Oyo and Benin were the greatest kingdoms ever spurned by Yorubas and Edos, but we must accept Ife is the Black Race spiritual origin and cultural centre like Jews accept Jerusalem.
At this point in history, after 500 years of cultural, Economic and socio-political regression, it is time for us to unify the original African cultural sphere instead of attaching ourselves to foreign cultural spheres. This is not anti-any group or imperialist but simply a reconciliation of the original African family, aka Niger Congo groups which is a mere continuum of dialects from Gambia to South Africa.
It is time for undoing the confusion of foreign cultures that prevents us from knowing that Ifa is uniform and shared by other Original African groups. Yorubas are Adiye funfun tio mo ara e lagba that is supposed to lead the Black Race.
With an average age of 18 in Nigeria, we can only beg you our elders to give the coming generation a unifying cultural platform that can allow them assume parity. There are two cultural spheres in Nigeria and across Africa, Original African and Afroasian. The Afroasians are well articulated and organized into a formidable political force, while Original Africans are disorganized since they can’t articulate their Ifa cultural linkages.
Ooni of Ife has embarked on identifying and strengthening Yoruba Original African linkages, not only with Igbos but every Original African group with an Ifa foundation. This will cement IFAs place as the true authentic African perspective and it will enable the creation of a unified belief system.
Yorubas have been able to get over Oyo prominent role in slavery, we might not survive if Oyo breaks apart the original African cultural platform due to supremacy interests.
Kabiyesi Alaiyeluwa, as we enter a new 2000yr era known as Age of Shango, we implore you to take three things to mind. First, please support Ife as the Origin of all humans including Igbos. Second, please support the global relevance of Ifa to all original African groups. Third, please help in building an original African cultural platform that can help global Yoruba and Black ascendancy for the next two thousand years. Ki ade pe lori. May Eledunmare continue to strengthen you as the leader of Yorubas greatest empire ever.
Yours Sincerely
Prince Justice Jadesola Faloye,
President ASHE foundation
Feature/OPED
Guide to Employee Training That Reinforces Workplace Safety Standards
Workplace safety is not sustained by policies alone. It is built through consistent training that shapes daily behaviour, decision-making, and accountability across every level of an organisation. When employees understand not only what safety rules exist but why they matter, they are far more likely to follow them and intervene when risks arise. Effective safety-focused training protects workers, strengthens operations, and reduces costly incidents that disrupt productivity and morale.
As industries evolve and workplaces become more complex, employee training must go beyond basic orientation sessions. Reinforcing safety standards requires an ongoing, structured approach that adapts to new risks, changing regulations, and real-world job demands. A thoughtful training strategy helps create a culture where safety is a shared responsibility rather than a checklist item.
Establishing a Foundation of Safety Awareness
The first purpose of workplace safety training is awareness. Employees cannot avoid hazards they do not understand. Comprehensive training introduces common workplace risks, clarifies acceptable behaviour, and sets expectations for personal responsibility. This foundational knowledge empowers employees to recognise unsafe conditions before incidents occur.
Safety awareness training should be tailored to the specific environment in which employees work. Office settings require education on ergonomics, electrical safety, and emergency evacuation procedures, while industrial workplaces demand detailed instruction on machinery risks, protective equipment, and material handling. When training reflects actual job conditions, employees are more engaged and better equipped to apply what they learn.
Clear communication is essential during this stage. Using plain language and real examples helps employees connect training concepts to daily tasks. When safety awareness becomes part of how employees think and talk about their work, it begins to shape behaviour consistently across the organisation.
Integrating Safety Training into Daily Operations
Safety training is most effective when it is integrated into everyday work rather than treated as a one-time event. Ongoing reinforcement ensures that safety standards remain top of mind as tasks, equipment, and responsibilities change. Regular training sessions create opportunities to refresh knowledge, address new risks, and correct unsafe habits before they lead to injury.
Incorporating short safety discussions into team meetings helps normalise these conversations. Supervisors play a critical role by modelling safe behaviour and reinforcing expectations during routine interactions. When employees see safety emphasised alongside productivity goals, it reinforces the message that both are equally important.
Hands-on training also strengthens retention. Demonstrations, practice scenarios, and real-time feedback allow employees to apply safety principles in controlled settings. This experiential approach builds confidence and reduces hesitation when employees encounter hazards in real situations.
Aligning Training with Regulatory Requirements
Workplace safety training must align with applicable regulations and industry standards to ensure legal compliance and worker protection. Laws and regulations change frequently, making it essential for organisations to keep training materials updated. Failure to do so can expose employees to unnecessary risk and organisations to legal consequences.
Training programs should clearly explain relevant safety regulations and how they apply to specific roles. Employees are more likely to comply when rules are presented as practical safeguards rather than abstract mandates. Documenting training completion and maintaining accurate records also demonstrates organisational commitment to compliance.
Many organisations rely on support from compliance training companies to navigate complex regulatory landscapes and design programs that meet both legal and operational needs. These partnerships can help ensure training remains accurate, consistent, and aligned with evolving requirements without overwhelming internal resources.
Encouraging Participation and Accountability
Effective safety training depends on active participation rather than passive attendance. Employees should be encouraged to ask questions, share concerns, and contribute insights based on their experiences. When workers feel heard, they become more invested in maintaining a safe environment.
Creating accountability is equally important. Training should clarify individual responsibilities and outline the consequences of ignoring safety standards. Employees need to understand that safety is not optional or secondary to performance goals. Reinforcement from leadership ensures that unsafe behaviour is addressed consistently and constructively.
Peer accountability also strengthens safety culture. When training emphasises teamwork and shared responsibility, employees are more likely to watch out for one another and intervene when they see risky behaviour. This collective approach reduces reliance on supervision alone and builds resilience across the workforce.
Adapting Training for Long-Term Effectiveness
Workplace safety training must evolve alongside organisational growth and workforce changes. New hires, role transitions, and technological updates introduce risks that require refreshed instruction. Periodic assessments help identify gaps in knowledge and opportunities for improvement.
Data from incident reports, near misses, and employee feedback provides valuable insight into training effectiveness. Adjusting content based on real outcomes ensures that training remains relevant and impactful. Organisations that treat training as a dynamic process are better equipped to respond to emerging risks.
Long-term effectiveness also depends on reinforcement beyond formal sessions. Visual reminders, updated procedures, and accessible reporting tools help sustain awareness. When safety standards are supported through multiple channels, employees receive consistent cues that reinforce training messages daily.
Conclusion
Reinforcing workplace safety standards through employee training requires intention, consistency, and adaptability. Training that builds awareness, integrates into daily operations, aligns with regulations, and encourages accountability creates a safer environment for everyone involved. When employees understand their role in maintaining safety, they are more confident, engaged, and prepared to prevent harm.
A strong training program is not simply a compliance exercise. It is an investment in people and performance. Organisations that prioritise meaningful safety training protect their workforce while fostering trust, stability, and long-term success.
Feature/OPED
Debt is Dragging Nigeria’s Future Down
By Abba Dukawa
A quiet fear is spreading across the hearts of Nigerians—one that grows heavier with every new headline about rising debt. It is no longer just numbers on paper; it feels like a shadow stretching over the nation’s future. The reality is stark and unsettling: nearly 50% of Nigeria’s revenue is now used to service debt. That is not just unsustainable—it is suffocating.
Behind these figures lies a deeper tragedy. Millions of Nigerians are trapped in what experts call “Multidimensional Poverty,” struggling daily for dignity and survival, while a privileged few continue to live in comfort, untouched by the hardship tightening around the nation. The contrast is painful, and the silence around it is even louder.
Since assuming office, Bola Ahmed Tinubu has embarked on an aggressive borrowing path, presenting it as a necessary step to revive the economy, rebuild infrastructure, and stabilise key sectors.
Between 2023 and 2026, billions of dollars have been secured or proposed in foreign loans. On paper, it is a strategy of hope. But in the hearts of many Nigerians, it feels like a gamble with consequences yet to unfold.
The numbers are staggering. A borrowing plan exceeding $21 billion, backed by the National Assembly, alongside additional billions in loans and grants, signals a government determined to keep spending and building. Another $6.9 billion facility follows closely behind. These are not just financial decisions; they are commitments that will echo into generations yet unborn.
And so, the questions refuse to go away. Who will bear this burden? Who will repay these debts when the time comes? Will it not fall on ordinary Nigerians already stretched thin to carry the weight of decisions they never made?
There is a growing fear that the nation may be walking into a future where its people become strangers in their own land, bound by obligations to distant creditors.
Even more troubling is the sense that something is not adding up. The removal of fuel subsidy was meant to free up resources, to create breathing room for meaningful development.
But where are the results? Why does it feel like sacrifice has not translated into relief? The silence surrounding these questions breeds suspicion, and suspicion slowly erodes trust. As of December 31, 2025, Nigeria’s public debt has risen to N159.28 trillion, according to the Debt Management Office.
The numbers keep climbing, but for many citizens, life keeps declining. This disconnect is what hurts the most. Borrowing, in itself, is not the enemy. Nations borrow to grow, to build, to invest in their future. But borrowing without visible progress, without accountability, without compassion for the people, it begins to feel less like strategy and more like a slow descent.
If these borrowed funds are truly building roads, schools, hospitals, and opportunities, then Nigerians deserve to see it, to feel it, to live it. But if they are funding excess, waste, or luxury, then this path is not just dangerous—it is devastating.
Nigeria’s growing loan profile is a double-edged sword. It can either accelerate development or deepen economic challenges. The key issue is not just borrowing, but what the country does with the money. Strong governance, transparency, and investment in productive sectors will determine whether these loans become a foundation for growth or a long-term liability. Because in the end, debt is not just an economic issue. It is a moral one. And if care is not taken, the price Nigeria will pay may not just be financial—it may be the future of its people.
Dukawa writes from Kano and can be reached at [email protected]
Feature/OPED
Nigeria’s Power Illusion: Why 6,000MW Is Not An Achievement
By Isah Kamisu Madachi
For decades, Nigeria has been called the Giant of Africa. The question no one in government wants to answer is why a giant cannot keep the lights on.
Nigeria sits on the largest proven oil reserves in Africa, holds the continent’s most populous nation at over 220 million people, and commands the fourth largest GDP on the continent at roughly $252 billion. It possesses vast deposits of solid minerals, a fintech ecosystem that accounts for 28% of all fintech companies on the African continent, and a diaspora that remits billions of dollars annually.
If potential were electricity, Nigeria would have been powering half the world. Instead, an immediate former minister is boasting about 6,000 megawatts.
Adebayo Adelabu resigned as Minister of Power on April 22, 2026, citing his ambition to contest the Oyo State governorship election. In his resignation letter, he listed among his achievements that peak generation had increased to over 6,000 megawatts during his tenure, supported by the integration of the Zungeru Hydropower Plant. It was presented as a great crowning legacy. The claim deserves scrutiny, and the numbers deserve context.
To begin with, the context. Ghana, Nigeria’s neighbour in West Africa, has a national electricity access rate of 85.9%, with 74% access in rural areas and 94% in urban areas. Kenya, with a 71.4% national electricity access rate, including 62.7% in rural areas, leads East Africa. Nigeria, by contrast, recorded an electricity access rate of just 61.2 per cent as of 2023, according to the World Bank. This is not a distant or poorer country outperforming Nigeria. Ghana’s GDP stands at approximately $113 billion, less than half of Nigeria’s. Kenya’s economy is around $141 billion. Ethiopia, which has invested massively in the Grand Ethiopian Renaissance Dam and is already exporting electricity to neighbouring countries, has a GDP of roughly $126 billion. All three are doing more with far less.
Now to examine the 6,000-megawatt, Daily Trust obtained electricity generation data from the Association of Power Generation Companies and the Nigerian Electricity Regulatory Commission, covering quarterly performance from 2023 to 2025 and monthly data from January to March 2026. The data shows that in 2023, peak generation was approximately 5,000 megawatts; in 2024, it reached approximately 5,528 megawatts; in 2025, it ranged between 5,300 and 5,801 megawatts; and by March 2026, available capacity had declined to approximately 4,089 megawatts. The grid never recorded a verified peak of 6,000 megawatts or higher. Adelabu had, in fact, set the 6,000-megawatt target publicly on at least three separate occasions, missing each deadline, and later admitted the target was not achieved, attributing the failure to vandalism of key transmission infrastructure.
In February 2026, Nigeria’s national grid produced an average available capacity of 4,384 megawatts, the lowest monthly average since June 2024. For a country with over 220 million people, this means electricity supply remains far below national demand, with the grid delivering only about 32 per cent of its theoretical installed capacity of approximately 13,000 megawatts. To put that in sharper comparison: in 2018, 48 sub-Saharan African countries, home to nearly one billion people, produced about the same amount of electricity as Spain, a country of 45 million. Nigeria, the continent’s most resource-rich large economy, is a significant part of that embarrassing equation.
The tragedy here is not just technical. It is a governance failure with compounding human costs. An economy that cannot provide reliable electricity cannot competitively manufacture goods, cannot industrialise at scale, cannot attract the volume of foreign direct investment its endowments warrant, and cannot build the digital infrastructure that would allow it to lead on artificial intelligence, data governance, and the emerging critical minerals economy where Africa’s next great opportunity lies. Countries with a fraction of Nigeria’s mineral wealth and human capital are already debating those frontiers. Nigeria is still campaigning on megawatts.
What a departing minister should be able to say, given Nigeria’s endowments, is not that peak generation touched 6,000 megawatts at some unverified moment. He should be saying that Nigeria now generates reliably above 15,000 megawatts, that rural electrification has crossed 70 per cent, and that the country is on a credible trajectory toward the kind of energy sufficiency that unlocks industrial growth. That is the standard Nigeria’s size and resources demand. Anything below it is not an achievement. It is an apology dressed in a press release.
The power sector has received billions of dollars in investment across multiple administrations. The 2013 privatisation exercise, the Presidential Power Initiative, the Electricity Act of 2023, and successive reform promises have produced a sector that still, in 2026, cannot guarantee eight hours of reliable supply to the average Nigerian household. That a minister exits that ministry citing a megawatt figure that fact-checkers have shown was never actually reached, and that even if reached would be unworthy of celebration given Nigeria’s potential, captures the full depth of the problem. The ambition is too small. The accountability is too thin. And the country deserves better from those who are privileged to manage its extraordinary, squandered potential.
Isah Kamisu Madachi is a policy analyst and development practitioner. He writes via [email protected]
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