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The Unspiritual Side Of Aso Villa

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By Femi Adesina

Let me begin with two clarifications. Aso Villa is not my home, I am just passing through. Even this world is nobody’s home, we are just birds of passage. So, let nobody turn up his nose in derision, and say; “he’s writing like the landlord of Aso Villa, defending a place where’s he’s just a tenant.” Yes, nobody is landlord in the Villa, not even rational presidents. They can only live there for maximum of eight years, if Nigerians so decide. And for me, my treasures are laid up somewhere beyond the blue. The angels only need to beckon me from Heaven’s open door, and I wouldn’t feel at home in this world anymore.

The second clarification. Let nobody, particularly on social media, begin to insinuate that Femi Adesina is at war with Reuben Abati, his immediate predecessor as presidential spokesman. This piece you are beginning to read is not about Abati as a person, it is about his spiritual ideas and convictions, which I think need some appraisal, as they are rather unspiritual. Abati and myself have been professional colleagues for almost 30 years, we have a lot of mutual friends, and know how to reach each other when necessary. So, this is not a case of Muhammadu Buhari’s spokesman being at war with Goodluck Jonathan’s spokesman. What for?

In his piece in The Guardian of October 14, 2016, Abati wrote under the headline, ‘The spiritual side of Aso Villa.’ What were his conclusions? For the benefit of those who did not read the highly entertaining piece (in fact, there were moments I had my two legs in the air, laughing, as I read), let me do a brief summary. Call it ‘gospel’ according to Abati, and you would be right: There is some form of witchcraft, which causes occupants of Aso Villa to take weird decisions. Working in the Villa makes you susceptible to some sort of evil influences, because there is something supernatural about power and closeness to it. Some of those who lived or worked in the Villa had something dying under their waists (for the men), while some of the women became merchants of dildo, because they had suffered a special kind of deaths in their homes. “The ones who did not have such misfortune had one ailment or the other that they had to nurse. From cancer to brain and prostate surgery and whatever, the Villa was a hospital full of agonizing patients,” Abati posited.

Reading the piece through, you would think Aso Villa was nothing but what Godfrey Chaucer called “a thoroughfare of woes.” In fact, Abati submitted that the Villa “should be converted into a spiritual museum, and abandoned.” Holy Moses! Jumping Jehoshaphat!

If Aso Villa was such a haunted house, why then do most occupants like to stay put, right from the first tenant, Ibrahim Babangida, who was virtually forced to step aside in August 1993? And why did Goodluck Jonathan, Abati’s principal, spend money in trillions (in different currencies of the world), just to perpetuate himself in a house that consumes its occupants? Being a literary scholar, Abati would remember the doctor in Macbeth, that work of William Shakespeare, who was detailed to cure Lady Macbeth of the neurosis that afflicted her, after she had been party to the deaths of King Duncan and Banquo, so that her husband would be the king of Scotland. A spiritually troubled Lady Macbeth sleepwalked every night, trying to wash her hands of the innocent blood that had been shed. The doctor was so fed up with the terrifying atmosphere, that he said to himself: “Were I from Dunsinane away and clear, profit should hardly again draw me here.” Did Abati ever say the same of the Villa, a place where men became women “after something died below their waists?” We do not have it on record that Abati showed a clean pair of heels, or that he would not have stayed if Dr Jonathan had won re-election, and had asked him to continue in his position as adviser on media. Or was it the case of eternal fascination for the thing that repelled and terrified you? Mysterium tremendum et fascinas, as it is called in Latin.

For me, what Abati did in the October 14 piece was simply a glorification and deification of superstition, something that attempted to elevate works of darkness above the powers of God. The writer merely fed the cravings and propensity of people for the supernatural, in a way that stoked and kindled the kiln of fear, rather than that of faith.

Let’s take the issues one after the other, and look at them against true spiritual principles. Christianity is the one I am most familiar with, and that would be my benchmark.

In Aso Villa, houses were haunted, people were oppressed into taking curious decisions, they fell ill, died, or suffered the losses of loved ones, so Abati claimed. Are such peculiar only to the presidential villa? Should all those who live or work there automatically enjoy immunity from the vicissitudes of life, simply because they walked the corridors of power? Wasn’t President Umaru Yar’Adua right inside the presidential villa, when he told us on national television: “I am a human being. I can fall sick. I can recover. And I can die.” That was a practical man for you. Abati unwittingly wants his readers to believe that once you operated in or around Aso Villa, you became a superman. No. You are as mortal as can be. The Holy Bible does not even give us such leeway. “There hath no temptation taken you but such as is common to man…”(1 Cor 10:13). There are certain things common to man, and they can happen to you wherever you are. At the White House. At 10, Downing Street. Buckingham Palace, Aso Villa. Wherever. “But such as is common to man…” Let no man feed us with the bogey that such things happen because of where you live or operate from. There are some things that are just common to man, and which may happen to you as long as you are on this side of eternity.

I lost my sister in a road crash last year. She was a professor of Dramatic Arts at the Obafemi Awolowo University in Ile-Ife. Abati knew her well, as they both did post-graduate studies at University of Ibadan in the 1980s. Abati was among those who called to condole with me. My sister never visited the Villa in her lifetime. Even if she did, that could never have had anything to do with her death on the Lagos-Ibadan Expressway. To believe and teach otherwise is to carry superstition to ridiculous level, and venerate the Devil, granting him omnipotence, an attribute that belongs to God only. For the Devil, doing evil is full-time business and whether you had anything to do with Aso Villa or not, he continued with his pernicious acts. Does that then suggest that mankind is helpless before evil? No. God still has ultimate powers. He can spare you “as a father spares the son that serves him.” (Malachi 3:17). If you are under the pavilion of God, sleep, wake and operate daily in Aso Villa, you are covered, no matter the evil that lurks around, if any. There is a better covenant established on greater promises, and that is the canopy under which you should function. God can spare you from all evils, and if He permits any other thing, it is “such as is common to man,” and not because of Aso Villa.

If houses catch fire in the Villa, how many conflagrations occur in other parts of the city? If some men in the Villa suffered erectile dysfunction in Abati’s time, doesn’t the Journal of Sexual Medicine tell us that about 20 million American men have something that has died under their waists? It is one thing that became prevalent in the last two to three decades, due to modern lifestyle. Causes range from age, to stress, depression, anxiety, alcohol, medication, and several others. Even, a study showed that watching too much television kills something under the waist. So why does Abati make it seem as if it is a copyright of Aso Villa?

Now, another clarification. Don’t I believe in demonic infestation and manifestation? I sure do. I wouldn’t be a student of the Holy Bible if I don’t. Jesus talked of the man who got delivered from demonic possession, and because that man did not yield himself to a better influence, the evil spirit that inhabited him came back with seven more powerful spirits, and the end of the man was worse than his beginning. Abati wrote of persons in the Villa, “walking upside down, head to the ground.” Let me share this story I heard over 20 years ago. There was this young Christian who gave scant regards to demons and what they could do. In fact, he almost didn’t believe demons existed. One day, as he walked along the ever busy Broad Street in Lagos, God opened his spiritual eyes. Some people were walking on their heads! And not only that, as they passed by other people, they slapped them with the soles of their feet. If you got so slapped, you developed an affliction, which you would nurse for the rest of your life. Yet, you never knew where it came from.

As the young man saw that vision and got its spiritual explanation, he began to s-c-r-e-a-m. Was that in Aso Villa? “Such as is common to man…” Evil exists everywhere. Trying to source and locate it in Aso Villa is disingenuous. You need God everywhere. In Europe, Asia, America, Oceania, Aso Villa. There is evil everywhere, and we need not make fetish of any place as being more evil infested than other places. Since Satan got thrown out of Heaven due to his inordinate ambition, evil had resided in the world. “How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations!” (Isaiah 14:12). The Devil lives in the world, but God is never helpless before evil. He will never be. Let the Devil commit suicide if he is not happy about that fact. God rules!

If every principal officer including the President and his wife suffered series of tragedies as Abati claimed, and he himself had breathing problems, and walked with the aid of crutches for months, it was ” such as is common to man” and not necessarily because they were in Aso Villa. But of course, if such people put their hands in evil, possibly to gain some things in power or perpetuate themselves beyond the time heaven granted, then “he who rolls a stone, a stone shall be rolled back to him. He that digs a pit, shall fall into it.” That is what the Good Book says. You can then hardly blame Aso Villa for such payback time, can you?

To avoid getting sucked into what Abati calls “the cloud of evil” that hangs around power, what to do is to hold ephemeral things loosely. Know that they are temporal, and will truly end. Power is one of such things. Will anybody be a permanent landlord at Aso Villa? It would be foolhardy to have such mindset. A couple of times I’d had some private discussions with President Buhari, and he had lamented the state of the nation, he invariably ended with the statement, “while we are here, we will do our best.” It shows a man who knows that he’s not a permanent landlord at Aso Villa, and can never be. He would use the opportunity he has to do his best for Nigeria, and then move on. That is a good mindset, and a safety valve from getting sucked into “the cloud of evil.” Daily, I tell myself that I am just passing through Aso Villa. And while there, just like my principal, I will do my best. It could be long, it could be short, depending on God and the man who appointed me, but one day, it would be over, and some other people would come in to do their bit. It is inexorable. The real treasures are laid somewhere beyond the blue.

Abati says we should pray before people pack their things into Aso Villa. I say not just Aso Villa, but everywhere. Pray before you pack into any place, because there are some things “such as is common to man.” It is only God that keeps from such. And He is sovereign in terms of what He prevents, and in what He allows. Ours is to pray, and believe. Prayer works.

“Aso Villa is in urgent need of redemption. I never slept in the apartment they gave me in that Villa for an hour,” wrote Abati. Well, different strokes for different folks. Hear what the Good Book says: “It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; for so he giveth his beloved sleep.” Here am I. For over one year, I have lived in the house allocated to me at the Villa. I sleep so soundly, I even snore. In fact, I snore so loud that at times, I wake myself up with the sound.

Adesina is Special Adviser on Media and Publicity to President Muhammadu Buhari

Dipo Olowookere is a journalist based in Nigeria that has passion for reporting business news stories. At his leisure time, he watches football and supports 3SC of Ibadan. Mr Olowookere can be reached via [email protected]

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AU Must Reform into an Institution Africa Needs

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By Mike Omuodo

From an online post, a commentator asked an intriguing question: “If the African Union (AU) cannot create a single currency, a unified military, or a common passport, then what exactly is this union about?”.

The comment section went wild, with some commentators saying that AU no longer serves the interest of the African people, but rather the interests of the West and individual nations with greedy interests in Africa’s resources. Some even said jokingly that it should be renamed “Western Union”.

But seriously, how has a country like France managed to maintain an economic leverage over 14 African states through its CFA Franc system, yet the continent is unable to create its own single currency regime? Why does the continent seem to be comfortable with global powers establishing their military bases throughout its territories yet doesn’t seem interested in establishing its own unified military? Why does the idea of an open borders freak out our leaders, driving them to hide under sovereignty?

These questions interrogate AU’s relevance in the ensuing geopolitics. No doubt, the AU is still relevant as it still speaks on behalf of Africa on global platforms as a symbol of the continent’s unity. But the unease surrounding it is justified because symbolism is no longer enough.

In a continent grappling with persistent conflict, economic fragmentation, and democratic reversals, institutions are judged not by their presence, but by their impact.

From the chat, and several other discussion groups on social media, most Africans are unhappy with the performance of the African Union so far. To many, the organization is out of touch with reality and they are now calling for an immediate reset.

To them, AU is a club of cabals, whose main achievements have been safeguarding fellow felons.

One commentator said, “AU’s main job is to congratulate dictators who kill their citizens to retain power through rigged elections.” Another said, “AU is a bunch of atrophied rulers dancing on the graves of their citizens, looting resources from their people to stash in foreign countries.”

These views may sound harsh, but are a good measure of how people perceive the organization across the continent.

Blurring vision

The African Union, which was established in July 2002 to succeed the OAU, was born out of an ambitious vision of uniting the continent toward self-reliance by driving economic Integration, enhancing peace and security, prompting good governance and, representing the continent on the global stage – following the end of colonialism.

Over time, however, the gap between this vision and the reality on the ground has widened. AU appears helpless to address the growing conflicts across the continent – from unrelenting coups to shambolic elections to external aggression.

This chronic weakness has slowly eroded public confidence in the organization and as such, AU is being seen as a forum for speeches rather than solutions – just as one commentator puts it, “AU has turned into a farce talk shop that cannot back or bite.”

Call for a new body

The general feeling on the ground is that AU is stagnant and has nothing much to show for the 60+ years of its existence (from the times of OAU). It’s also viewed as toothless and subservient to the whims of its ‘masters’.  Some commentators even called for its dissolution and the formation of a new body that would serve the interests of the continent and its people.

This sounds like a no-confidence vote. To regain favour and remain a force for continental good, AU must undertake critical reforms, enhance accountability, and show political courage as a matter of urgency. Without these, it may endure in form while fading in substance.

The question is not whether Africa needs the AU, but whether the AU is willing and ready to become the institution Africa needs – one that is bold enough to initiate a daring move towards a common market, a single currency, a unified military, and a common passport regime. It is possible!

Mr Omuodo is a pan-African Public Relations and Communications expert based in Nairobi, Kenya. He can be reached on [email protected]

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Recapitalisation: Silent Layoffs, Infrastructure Deficit Threat to $1trn Economy

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By Blaise Udunze

The Central Bank of Nigeria’s recapitalisation exercise, which is scheduled for a March 31, 2026, deadline, has continued to reignite optimism across financial markets and is designed to build stronger, more resilient banks capable of financing a $1 trillion economy. With the ongoing exercise, the industry has been witnessing bank valuations rising, investors are enthusiastic, and balance sheets are swelling. However, beneath these encouraging headline numbers, unbeknownst to many, or perhaps some troubling aspects that the industry players have chosen not to talk about, are the human cost of consolidation and the infrastructure deficit.

Recapitalisation often leads to mergers and acquisitions. Mergers, in turn, almost always lead to job rationalisation. In Nigeria’s case, this process is unfolding against an already fragile labour structure in the banking industry, one where casualisation has become the dominant employment model.

One alarming fact in the Nigerian banking sector is the age-old workforce structure raised by the Association of Senior Staff of Banks, Insurance and Financial Institutions (ASSBIFI), which says that an estimated 60 percent of operational bank workers today are contract staff. This reality raises profound questions about the sustainability of Nigeria’s banking reforms and the credibility of its economic ambitions.

A $1 trillion economy cannot be built on insecure labour, shrinking institutional knowledge, and an overstretched financial workforce.

Recapitalisation and the Hidden Merger Trap

History is instructive. Referencing Nigeria’s 2004-2005 banking consolidation exercise, which reduced the number of banks from 89 to 25, and no doubt, it produced larger institutions, while it also triggered widespread job losses, branch closures, and a wave of outsourcing that permanently altered employment relations in the sector. The current recapitalisation push risks repeating that cycle, only this time within a far more complex economic environment marked by inflation, currency volatility, and rising unemployment.

Mergers promise efficiency, but efficiency often comes at the expense of people. Speaking of this, duplicate roles are eliminated, technology replaces frontline staff, and non-core functions are outsourced. The troubling part of it is that this is already a system reliant on contract labour; mergers could accelerate workforce instability, turning banks into balance-sheet-heavy institutions with shallow human capital depth.

ASSBIFI’s warning is therefore not a labour agitation; it is a macroeconomic red flag.

Casualisation as Structural Weakness, Not a Cost Strategy

It has been postulated by proponents of job casualisation that it is a cost-control mechanism necessary for competitiveness. Contrary to this argument, evidence increasingly shows that it is a false economy. In reaction to this, ASSBIFI President Olusoji Oluwole, who kicked against this structural weakness, asserted that excessive reliance on contract workers undermines job security, suppresses wages, limits access to benefits and blocks career progression while affirming that over time, this erodes morale, loyalty, and productivity.

More troubling are the systemic risks. Casualisation creates operational vulnerabilities, higher fraud exposure, weaker compliance culture, and lower institutional memory.

One of the banking regulators, the Nigeria Deposit Insurance Corporation (NDIC), has not desisted from repeatedly cautioning that excessive outsourcing and short-term staffing models increase security risks within banks. On the negative implications, when employees feel disposable, ethical commitment weakens, and reputational risk grows.

Banking is not a factory floor. It is a trust business. And trust does not thrive in insecurity.

Inside Outsourcing Web of Conflict of Interest

Beyond cost efficiency, Nigeria’s casualisation crisis is also fuelled by a deeper governance problem, conflicts of interest embedded within the outsourcing ecosystem.

In many cases, bank chief executives and executive directors are reported to own, control, or have beneficial interests in outsourcing companies that provide services to their own banks. Invariably, it is the same firms supplying contract staff, cleaners, security personnel, call-centre agents, and even IT support. Structurally, this arrangement allows senior executives to profit directly from the same outsourcing model that strips workers of job security and benefits.

The incentive is clear. Outsourcing enables banks to maintain lean payrolls, bypass strict labour protections associated with permanent employment, and reduce long-term obligations such as pensions and healthcare. But when those designing outsourcing strategies are also financially benefiting from them, the line between efficiency and exploitation disappears.

This model entrenches casualisation not as a temporary adjustment tool, but as a permanent business strategy, one that externalises social costs while internalising private gains.

Exploitation and Its Systemic Consequences

The human impact is severe because the contract staff employed through executive-linked outsourcing firms often face poor working conditions, low wages, limited or no health insurance, and zero job security, which is demotivating. Many perform the same functions as permanent staff but without benefits, voice, or career prospects.

ASSBIFI has warned that prolonged exposure to such insecurity leads to psychological stress, declining morale, and reduced productive life years. Studies on Nigeria’s banking sector confirm that casualisation weakens employee commitment and heightens anxiety, conditions that directly undermine service quality and operational integrity.

From a systemic standpoint, exploitation feeds fragility. High staff turnover erodes institutional memory. Disengaged workers weaken internal controls. Meanwhile, this should be a sector where trust, confidentiality, and compliance are paramount; this is a dangerous trade-off if it must be acknowledged for what it is.

Why Workforce Numbers Tell a Deeper Story

It is in record that as of 2025, Nigeria’s banking sector employs an estimated 90,500 workers, up from roughly 80,000 in 2021. The top five banks today, such as Zenith, Access Holdings, UBA, GTCO, and Stanbic IBTC, account for about 39,900 employees, reflecting moderate growth driven by digital expansion and regional operations.

At face value, truly, these figures suggest resilience. But when viewed alongside the 60 percent casualisation rate, they paint a different picture, revealing that employment growth is without employment quality. A workforce dominated by contract staff lacks the stability required to support long-term credit expansion, infrastructure financing, and industrial transformation.

This matters because banks are expected to be the engine room of Nigeria’s $1 trillion economy, funding roads, power plants, refineries, manufacturing hubs, and digital infrastructure. Weak labour foundations will eventually translate into weak execution capacity.

Nigeria’s Infrastructure Financing Contradiction

Nigeria’s infrastructure deficit is estimated in the hundreds of billions of dollars. Power, transport, housing, and broadband require long-term financing structures, sophisticated risk management, and deep sectoral expertise. Yet recapitalisation-induced mergers often lead to talent loss in precisely these areas.

As banks consolidate, specialist teams are downsized, project finance units are merged, and experienced professionals exit the system, either voluntarily or through redundancy. Casual staff, by design, are rarely trained for complex, long-term infrastructure deals. The result is a contradiction, revealing that larger banks have bigger capital bases but thinner technical capacity.

Without deliberate workforce protection and skills development, recapitalisation may produce banks that are too big to fail, but too hollow to build.

South Africa Offers a Useful Contrast

South Africa offers a revealing counterpoint. As of 2025, the country’s “big five” banks, such as Standard Bank, FNB, ABSA, Nedbank, and Capitec, employ approximately 136,600 workers within South Africa and about 184,000 globally. This is significantly higher than Nigeria’s banking workforce, despite South Africa having a smaller population.

More importantly, South African banks maintain a far higher proportion of permanent staff. While outsourcing exists, core banking operations remain firmly institutionalized compared to the Nigerian banking system. For this reason, South Africa’s career progression pathways are clearer, labour regulations are more robustly enforced, and unions play a more structured role in workforce negotiations.

The result is evident in outcomes. South Africa’s top six banks are collectively valued at over $70 billion, with Standard Bank alone boasting a market capitalisation of approximately $30 billion and total assets nearing $192 billion. Nigeria’s top 10 banks, by contrast, held combined assets of about $142 billion as of early 2025, even with a much larger population and economy, and its 13 listed banks reached a combined market capitalisation of about N17 trillion ($11.76 billion at an exchange rate of N1,445) in 2026.

Though this gap is not just about capital. It is about institutional depth, workforce stability, and governance maturity.

Bigger Valuations, But a Weaker Foundations?

Nigeria’s 13 listed banks reached a combined market capitalisation of about N17 trillion in 2026. It is no surprise, as it is buoyed by investor anticipation of recapitalisation and higher capital thresholds. Yet market value does not automatically translate into economic impact. Without parallel investment in people, systems, and long-term skills, valuation gains remain fragile.

South Africa’s experience shows that strong banks are built not only on capital adequacy, but on human capital adequacy. Skilled, secure workers are better risk managers, better innovators, and better custodians of public trust.

Labour Law and its Regulatory Blind Spots

ASSBIFI’s call for a review of Nigeria’s Labour Act is timely, and this is because the current framework lags modern employment realities, particularly in sectors like banking, where technology and outsourcing have blurred traditional employment lines. Regulatory silence has effectively legitimised casualisation as a default model rather than an exception.

The Central Bank of Nigeria cannot afford to treat workforce issues as outside its mandate. Prudential stability is inseparable from labour stability. Regulators must begin to view excessive casualisation as a risk factor, just like liquidity mismatches or weak capital quality.

Recapitalisation Without Inclusion Is Incomplete

If recapitalisation is to succeed, it must be inclusive; therefore, the industry must witness the enforcement of career path frameworks for contract staff, limiting the proportion of outsourced core banking roles, and aligning capital reforms with employment protection. It also means recognising that labour insecurity ultimately feeds systemic fragility.

South Africa’s banking sector did not avoid consolidation, but it managed it alongside workforce safeguards and institutional continuity. Nigeria must do the same or risk building banks that look strong on paper but crack under economic pressure.

True Measure of Reform

Judging by the past reform in 2004-2005, it has shown that Nigeria’s banking recapitalisation will be judged not by the size of balance sheets, but by the resilience of the institutions it produces. As part of the recapitalisation target for more resilient banks capable of financing a $1 trillion economy, it demands banks that can think long-term, absorb shocks, finance infrastructure, and uphold trust. None of these goals is compatible with a workforce trapped in perpetual insecurity.

Casualisation is no longer a labour issue; it is a national economic risk. If mergers proceed without deliberate workforce stabilisation, Nigeria may end up with fewer banks, fewer jobs, weaker institutions, and a slower path to prosperity.

The lesson from South Africa is clear, as it shows that strong banks are built by strong people. Until Nigeria’s banking reforms fully embrace that truth and the missing pieces are addressed, recapitalisation will remain an unfinished project. and the $1 trillion economy, an elusive promise.

Blaise, a journalist and PR professional, writes from Lagos, can be reached via: [email protected]

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In Nigeria… One Day Monkey Go Go Market

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Monkey Go Go Market

By Prince Charles Dickson PhD

In Nigeria, the road has become a stage where power performs its most absurd theatre. The siren—once a tool of emergency—now plays the soundtrack of ego. The convoys, longer than a bride’s procession, louder than a market quarrel, move through our streets like small invading armies. And every time that blaring, violent sound slices through the air, a simple truth echoes behind it: one day monkey go go market… and e no go return.

Because power, especially Nigerian power, has a short memory. And even shorter patience.

These leaders who move as though the sun itself must pause when they pass were once ordinary Nigerians. They once queued at bus stops, once waited under the rain for taxis, once navigated potholed streets with the same caution as every other citizen trying not to die by negligence. But somewhere between election and inauguration, ambition and arrogance, something snapped. Their feet left the ground. Their humanity blurred. And their ears, now accustomed to sirens; forgot how silence feels.

The bizarre culture of convoys in Nigeria has metastasized into something theatrical, violent, and deeply offensive. What began as protocol has become performance. Sirens scream not just to clear the road, but to announce hierarchy. Vehicles speed not just to meet schedules but to demonstrate superiority. And the citizens, the people in whose name this power is supposedly held, scatter like startled chickens. Or worse, end up dead under tires that never brake.

The irony is painful. The same leaders who demand absolute obedience from citizens once walked among those same citizens unnoticed. Once upon a time they lived without outriders, without black-tinted SUVs, without pickup vans carrying heavily armed security men who point guns at commuters as though Lagos traffic is a battlefield. They were once people. Now they behave like a species apart.

But the road remembers. The people remember. And power always forgets that it is a tenant, never a landlord.

Escorts in Nigeria don’t just move with urgency; they move with intimidation. They shove, push, threaten, and roar through roads where ordinary Nigerians are merely trying to survive the day. The siren becomes a weapon, the convoy a declaration of dominance. The message is clear: “Your life must move aside. My importance is passing.”

In what country should this be normal?

Even emergency vehicles; ambulances carrying dying patients, fire trucks racing to burning buildings, sometimes cannot pass because a government official’s convoy has occupied the road with the entitlement of royalty.

This isn’t governance; it’s theater of the absurd.

And the casualties are not metaphorical. Nigerians have died—pregnant women hit by convoys, okada riders knocked off the road, children flung away like debris. Drivers in these convoys behave like warhorses let loose, sworn not to slow down regardless of what or who is ahead.

But who will hold them accountable? Who dares question power that sees questions as disrespect and disrespect as rebellion?

The institutions meant to regulate these excesses are the same institutions that created them. Protocol offices treat speed like divinity. Security details mistake aggression for duty. Schedules are treated as holy commandments. Every meeting becomes urgent. Every movement becomes life-or-death. Every road must clear.

But the truth sits quietly behind all this noise: no meeting is that important, no leader is that indispensable, and no road should require blood to make way.

Somewhere, a child grows up believing public office means public intimidation. A young man sees the behavior of convoys and dreams not of service but of dominance. A young woman imagines that leadership means never waiting in traffic like the rest of society. And so, the cycle of arrogance reproduces itself. A country becomes a laboratory where entitlement multiplies.

In Nigeria, the convoy culture reveals a deeper sickness: a leadership class that has disconnected from the lived realities of the people they claim to govern.

When did proximity to power become justification for violence?

When did schedules become more sacred than lives?

When did we normalize leaders who move like emperors, not elected representatives?

But more importantly: how do these leaders forget so quickly where they came from?

Many of them grew up in the same chaos their convoys now worsen. They once asked why leaders were insensitive. Now they have inherited the same insensitivity and advanced it.

The convoy is more than metal and noise. It is a metaphor. It illustrates how Nigerian governance often operates: pushing the people aside, demanding unquestioned obedience, prioritizing position over responsibility.

And yet, the proverb whispers:

One day monkey go go market… e no go return.

Not because we wish harm on anyone, but because history has its own logic. Power that forgets compassion eventually forgets itself. Leadership that drives recklessly, morally, politically, and literally—will one day crash against the boundaries of public patience.

This metaphor is a quiet mirror for every leader who believes their current status is divine permanence. One day, the sirens will go silent. The tinted windows will roll down. The outriders will be reassigned. The road will no longer clear itself. Reality will return like harmattan dust.

And then the question will confront them plainly:

When your power fades, what remains of your humanity?

The tragedy of Nigeria’s convoy culture is that it makes leadership look like tyranny and renders citizens powerless in their own country. It fosters a climate where ordinary people live in perpetual startle. It deepens distrust. It fuels resentment. It reinforces the perception that leadership is designed to intimidate rather than serve.

And what does it say about us as a nation that we accept this?

We accept the absurdity because we assume it cannot be overturned. We accept arrogance because we assume it is the price of power. We step aside because we assume there is no alternative.

But nations are not built on assumptions. They are built on accountability.

The temporary nature of political power should humble leaders, not inflate them. Four or eight years or whatever time they spend clinging to office cannot compare to the lifetime they will spend as private citizens once the convoys disappear.

When the noise stops, will they walk among us head high or with their face hidden?

When the sirens lose their voice, will they find their own?

What if true leadership was measured not by how loudly you move through society but by how gently you walk among the people?

Imagine a Nigeria where power travels quietly. Where convoys move with the dignity of service, not the violence of entitlement. Where leaders move with humility, not hysteria. Where the streets do not tremble at the approach of authority. Where citizens do not shrink to the roadside, waiting to survive the thunder of tinted SUVs.

It is possible. It is necessary. It begins with leaders remembering that every journey through Nigeria’s roads is a reminder of their accountability, not their dominion.

Because one day, and it will come—monkey go go market.

The convoy will stop.

The siren will fade.

The power will dissolve into yesterday.

And the road will ask the only question that matters:

While you passed through, did you honor the people… or terrorize them?

History will remember the answer.

And so will we—May Nigeria win!

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