THE KING OF FUJI MUSIC

While "most prolific" can be subjective, King Saheed Osupa is frequently mentioned as having a high number of studio albums, potentially surpassing others since the passing of Fuji legend Chief (Dr.) Sikiru Ayinde Barrister. However, K1 De Ultimate (Wasiu Ayinde Marshall) is also noted for his decades-long, prolific career and international success, contributing significantly to the genre's evolution and global appeal.

Key Candidates for "Most Prolific":

King Saheed Osupa:

Known for his profound lyrics and wise messages, Osupa is often cited as having a high output of albums, with some fans believing he holds the record for the most studio albums since Chief Barrister's death.

Wasiu Ayinde Marshall (K1 De Ultimate):

A veteran with a career spanning decades, K1 is credited with innovating Fuji music, introducing new beats, and increasing its appeal to younger audiences and the international market. His prolific output includes numerous albums over many years. 

Other Influential and Prolific Fuji Musicians:

Adewale Ayuba:

A well-respected Fuji maestro, often described as a trailblazer who has elevated the genre's profile through his unique blend of traditional Fuji with contemporary sounds. 

Alhaji Alabi Pasuma:

Another highly influential artist in the Fuji scene, recognized for his consistent performance and significant contributions to the genre.

THE SHOCKING FUJI FACT. NOT AYINDE BARRISTER. BUT AYINLA KOLLINGTON.

THE highest-selling and most popular Fuji album of all time is generally considered to be Ijo Yoyo by Alhaji Kollington Ayinla. This album from the late 1980s was a commercial success and created a new style of music and dance, solidifying its place in Fuji music history.

Key aspects of Ijo Yoyo's success:

Commercial Success:

It is widely acknowledged as the most commercially successful Fuji album ever. 

Cultural Impact:

The album introduced a new dance and a party atmosphere that was highly popular in the region at the time. 

Legacy:

"Ijo Yoyo" is considered a landmark achievement in Fuji music, cementing Kollington Ayinla's legacy

Ooni Was Never Oduduwa or Alaafin’s Father, Historian Counters Elebuibon

An historian, Dr Ashipa Akinyele Oladeji has faulted a statement credited to a respected Ifa priest, Araba Ifayemi Elebuibon on the relationship between the Alaafin of Oyo and Ooni of Ife, declaring that the Ooni is undisputed spiritual head of the Yoruba while the Alaafin remained as the paramount ruler of the race.

Dr Oladeji, in a rejoinder to Elebuibon’s position on the recent seeming face-off between the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi and Alaafin of Oyo, Oba Abimbola Akeem Owoade, said each of the respected monarchs have its unique place, authority, and legacy.

According to him, “The Ooni’s role remains invaluable as the spiritual head of the Yoruba, but this does not diminish the Alaafin’s position as paramount ruler of the Yoruba nation. Each has its place, its authority, and its legacy.

Citing historical sources, Oladeji maintained that the progenitor of the Yoruba race, Odùduwà had only one legitimate child, Okanbi, from whose princes emerged dynasties and kingdoms, with Oranmiyan as the most powerful.

“Oonirisa, though not of Odùduwà’s blood, grew up in the palace, mastering the rituals, sacrifices, and spiritual duties of the shrine. 

“This made him a fitting choice to act as Adélé Odùduwà when Odùduwà disappeared, but it did not elevate him above Odùduwà’s direct descendants. He was never an heir, never a conqueror, only a placeholder.

“The proper place of the Ooni in history must not be confused or rewritten. Odùduwà was never an Ooni. The Ooni is, and has always been, Adélé OOdùduwà, the placeholder, not the progenitor. Neither blood nor conquest established his stool. 

“Thus, the two roles were distinct and complementary:

The Alaafin, paramount ruler, commander of armies, and appointing authority for key offices such as the Aare Ọnàkakanfò. The Ooni, spiritual head, custodian of sacred rites, and mediator in conflicts”, he said.

Speaking on the colonial recognition of the monarchs, Oladeji said even the British, in their colonial ordering, recognised this distinction.

“The Alaafin of Ọyọ́ was acknowledged as paramount ruler of the Yoruba and was the one who signed all treaties with the colonial authorities (Crowther, 1852; Falola, 1999). Ifẹ, having no army and no conquests, could not assume that role,” he said.

He stressed that “this recognition was never to deny Ifẹ’s spiritual headship. Indeed, it was the Ooni who was called to mediate disputes such as the one between the Elepe and the Akarigbo. 

“The Alaafin could not have been summoned in such matters unless war was intended, for war was his instrument, while spiritual arbitration belonged to Ifẹ”, he added.

He explained that the history of Yoruba kingship was layered, complex, and often contested, saying “Like the endless debates between Israel and Palestine, the interpretation depends on how far back one is willing to travel.

“From the beginning, Ilé-Ifẹ was the cradle of the Yoruba people, the sacred seat of Odùduwà, “our great progenitor. There is an old Yoruba saying: ‘Where the head is, there is the headquarters. ‘Ifẹ was that head—the spiritual root of the Yoruba nation.

“Yet, no king can make all his children kings within his palace. Odùduwà therefore sent them out to establish new territories. Among these was Oranmiyan, who went on to found the great Oyọ́ Empire, an empire that shaped Yoruba history and influenced kingdoms far beyond,” he said.

August 30, 2025  Remi Adebayo

Source: Solomon Makinde, Ibadan 

ADEDIBU: IN THE MOULD OF BUSARI ADELAKUN OF EJIOKU???

Like a lion, Chief Lamidi Adedibu roared till death in the Oyo State, Southwest and the Nigerian political climate. A member of the Alhaji Busari Oloyede Adelakun political family, Adedibu, had a firm grip on players of the game in his own time, reflecting the dominion of his political leader, Adelakun.

Adelakun, affectionately called Eruobodo or fearless by political supporters, friends and foes alike, hailed from Ejioku, a less city in Ibadan.

He was a formidable politician whose support was almost enough to win elections, at least in Ibadan in the Second Republic. He was a strong pillar of support for Second Republic governor of old Oyo State, late Chief Bola Ige in their days together in the defunct Unity Party of Nigeria (UPN).He served in the government of Ige as a commissioner, before political differences in the run up to the 1983 general elections led to his defection to the opposition National Party of Nigeria (NPN). He remained a political juggernaut even in NPN where his influence helped the party to topple Bola Ige and UPN in the 1983 gubernatorial election.

Adelakun left the legacy of deep, victorious political practice to Adedibu who hailed from the main city Ibadan. His grip of politics in the old Oyo State, particularly Ibadan, in the Second Republic was unique.

Just like Adedibu, his competence and leadership acumen traversed the entire state at the period. His opposition to the then Governor Bola Ige, following their dispute, revealed his political strength across the state.

Adelakun’s movement to the then opposition party in the state, the National Party of Nigeria (NPN), largely led to the victory of the party over Bola Ige’s Unity Party of Nigeria (UPN). Mathematician Dr Omololu Olunloyo emerged the successor to Bola Ige.

His political exploits earned him the alias: “Eruobodo” (River fears no one -a description of Adelakun as a valiant man).

Reflecting on Eruobodo, the current Baale of Ejioku, Chief Yekini Adelakun, described him as a great, courageous and valiant politician. The Baale is the immediate younger brother of Eruobodo.

The 70-year- old Baale recalled that Eruobodo used his political influence to bring development to the Ejioku community.

According to him, Eruobodo was a peaceful man who was loved by, particularly every member of the Ejioku community.

He said: “When he was alive, this town was lively and progressed. It witnessed development – he helped in getting employment for indigenes in the civil service, helped in bringing electricity, uninterrupted power supply, to the town and also provided pipe-borne water. He also established the Ejioku Community High School and a technical college. But since his demise, the technical college and other projects were abandoned. I had to covert the technical college to St Anthony Primary School II when there was no hope again.”

He identified some of his followers as Adedibu, Dr Busari Adebisi, Chief Ayo Eniade, Supo Akinwale and Elder Wole Oyelese.

One of his political sons, Chief Ahmed Oladosu, also reflected on Adelakun’s activities and praised his exploits.

According to him, Adelakun had a dispute with Chief Obafemi Awolowo and Chief Bola Ige which led to his removal as the Commissioner for Local Government and Chieftaincy Affairs. He was later made the Commissioner for Health. But he resigned after a while to join the NPN.

He said Adelakun was feared as a tough politician due to the controversial death of his two successors in the two ministries he headed. While his successor in the Ministry of Local Government and Chieftaincy Affairs was beheaded by his own brother, his successor in Health Ministry where he resigned suffered stroke.

According to Oladosu, people believed that Adelakun’s vowed that no one would be able to occupy any seat he vacated in anger, and that made them to believe that he was behind the death of the two commissioners.

A major difference between Adelakun and Adedibu’s style, according to Oladosu, is that while the latter sat at home to control how elections went on elections days, the former used to visit polling centres with his lieutenants on the election day. He added that Adelakun used to monitor election in the domain of the opposition, pointing out that with his presence, voting often went in favour of his party and candidate.

However, not a few would be quick to point at the violence that rocked old Oyo State in the run up to the 1983 polls and the role played by Adelakun and his group which had Adedibu as a prominent player. The series of violence that also erupted in the state when Adedibu held sway as the undisputed leader , some would argue were indicative of the kind of politics the two played in their time.

The names of the two politicians, no doubt, would continue to occupy a huge space in the annals of Oyo State and Southwest at large.

In Adelakun’s epitaph was inscribed: “A philanthropist, businessman, politician, Bada Balogun of Ibadanland, Basorun Musunlumi of Oyo State, Defender of the rights of the masses. (Eruobodo).

FROM EMPIRE TO TOWNSHIP: THE TRUE SCOPE OF OYO'S AUTHORITY

The following Yoruba towns and villages came under the influence of Oyo after the people of Ogbomoso, in a gesture of solidarity, granted them part of their land following the collapse of the Oyo Empire during the Fulani onslaught:

Oyo, Awe, Papa, Tede, Sabe, Akinmorin, Ilora, Tapon, Iseyin, and few other surrounding villages.

It is important to note that this arrangement was later formalized in the last treaty signed between the British authorities and the Alaafin of Oyo, Kabiyesi Adeyemi I, of blessed memory.

The Oyo influence, however, did not, and still does not, extend over the entirety of the present-day Oyo State. The treaty that once defined this sphere of influence has long since expired, and even some of the towns and villages earlier listed are no longer under the direct control of Oyo.

Even the treaty the British signed with Nigeria itself ceased to have validity the moment the country attained independence in 1960. In the same vein, can Oyo truthfully claim authority today over Ogbomoso, Abeokuta, Ijebu, Remo, Owo, Ondo, Ibadan, Ikirun, Ede, Ikale, Ilaje, Ilaro, Akure, Ekiti, Itsekiri, and the many other parts of Yorubaland? The answer is an emphatic NO!

Take Abeokuta, for example: the Egba United Kingdom attained independence as far back as 1830. That sovereignty was only lost with the amalgamation of the Southern and Northern Protectorates by the British in 1914. Yet, can Abeokuta still lay claim to that independence today? Again, the answer is No.

History must therefore be placed in its proper context. The Oyo Empire, with all its grandeur, military strength, and cultural significance, is now a matter of historical record, an expired, dead, and buried empire. Oyo should no longer cling to the euphoria of old glories, but rather embrace its present role as a cultural symbol of Yoruba heritage.

In today’s reality, the Alaafin’s traditional authority does not extend beyond the Oyo township and its immediate villages. The claim of influence over the entire Yorubaland is neither supported by history as it stands today nor by political reality.

ATIKU FOR PRESIDENT

Atiku Abubakar acquires New Private Jet Bombardier worths $70m that's equivalent to over #108b naira. This Bombardier Global Express XRS belongs to Alh. Atiku Abubakar.

The Global Express XRS is one of the highest grade, ultra long range business jets. It goes as fast as 950km/her.

With a  range of 6000 nautical miles, which is about 11,000 kilometers. This means it can fly 12-13 hours without stopping.

It seats up to 16 passengers, it has a kitchen, 2 beds, 2 bedrooms, 2 toilets on board. Owing a brand new one costs up to $70m.

Operating and maintaining it will cost you around $4m-$5m annually.

THE UNFORTUNATE LIFE OF AHUJA BELLO

Iseyin, a small town in located North of Ibadan has produced many notable people but late Sakara musician, Yusuf Olatunji, and late magician, Folorunsho Abiola, popularly known as Professor Peller, are perhaps the most popular indigenes of Iseyin.

The sleepy settlement has also produced Ahuja Bello, a notable Juju musician who although less known, is probably as important to Nigerian cultural history.

Bello was born Ismail Dele Bello in Iseyin on 24th August 1942, he had his primary and secondary education at mission schools in his hometown and he left for Lagos in 1963, the same year he completed secondary education. Even though his father was a rich trader, Ismail was sent to Lagos to learn the art of repairing television sets. Nigeria was newly independent and Lagos Island, where Ismail was learning had a burgeoning music scene. Coming from a family of drummers and learning how to repair electronic equipment which often included speakers and live music instruments, young Ismail was close to the music industry and he attended shows.

When he completed his five years of apprenticeship with Alhaji Lateef, his master, he joined the band of I. A. Elegbede as the in band technician. He later joined the band of Expensive Olubi and His Golden Stars, a modestly popular Juju musician at the time, as a Bongo drum player. Even though he was from a traditional drummer family, he didn’t think of becoming a musician at the time he was drumming for Olubi’s band. He went on tour with Expensive Olubi and during one of such tours; he bought musical equipments which was the lifeblood of a musician’s career in those days. He might have bought those equipments to rent out in Nigeria but fate had other plans. He was contracted to set up the full musical set for King Sunny Ade, a popular Juju musician and successfully installing the equipment, Ade shouted ‘Ahuja!’, referencing the brand name of the equipment. The name Ahuja stuck with him at the time and when Bello Ajileye, one of King Sunny Ade’s band boys broke his leg in an accident, Ismail Bello stood in as a backup singer.

While combining his career as a sound engineer with his pastime, he met an older man who encouraged him to take music as a career and took him to the EMI studio in Apapa, Lagos. When he auditioned at the EMI Studio, he was asked to gather a band for recording. His first Album, titled ‘Awa Ti Danfo’ was released in 1976 under the name, Dele Bello. He soon became the toast of Lagos’s elite and he combined his old nickname, Ahuja with his surname Bello and Ahuja Bello, the Juju musician was born. His band was named Ahuja Bello and His Golden Eagles. Band names in those days were based on dominant narratives and there was a lot of copying between bands too. When King Sunny Ade started his career, his first band was named ‘KSA and His Green Spot Band’, a direct reference to juju pioneer, ‘IK Dairo and His Blue Spots Band.’ Fuji music pioneer, Sikiru Ayinde Barrister’s band was named ‘Supreme Fuji Commanders’ and Ayinla Kollington named himself ‘The General’, after their military careers and the dominant military rulership in Nigeria at the time they started drawing crowds to their music. Ahuja Bello’s naming of his band might have refernced S. F. Olowookere whose band name was ‘Commissioner S. F. Olowookere and his Federal Night Eagles Band.’ The naming of the band also suggests that band members were very important to the overall activities in the band.

A key feature of the Juju music scene then were the patrons. Nigeria was awash with petrodollars and the growing middle class meant that the market for live music and other entertainment forms expanded. Ahuja Bello’s first live performance was for Alhaji Buhari Alade Oloto, a Lagos socialite who was the toast of Lagos musicians for decades. Ahuja Bello released many albums in quick succession and wormed himself into the minds of the Lagos Peppersoup elite. However, he sounded uncannily like King Sunny Ade and people accused him of copying Ade’s style. It was rumoured that some show promoters went to the extent of using King Sunny Ade’s image to promote Ahuja Bello’s performances and some unsuspecting listeners would think it was Ade performing. Coincidentally, they both had tribal marks depicting their origins. Although older than Sunny Ade by four years, Ahuja Bello lived under the shadow of Sunny Ade for many years. Like Sunny Ade, Ahuja is equally talented with the guitar and gifted vocally. It might seem that Ahuja himself deliberately capitalised on the comparison as he continued to adopt Sunny Ade’s vocal style including the rhoticity method where the /r/ sound reflects in vowels where it is nonexistent. The cadence, instrument and beat styles were also exactly like King Sunny Ade’s. However, he could not dance like Ade and even if he was planning to, the road accident that left him bedridden for several months in 1982 put that ambition to rest. King Sunny Ade is one of those once-in-a-lifetime stars who have people living under their shadows, not because those people are not talented but because the star was too bright to be outshone. Ahuja Bello’s relationship with Sunny Ade is paradoxical. He was made popular by the comparison, yet, he lived up to the hype, in spite of his modest musical oeuvre.

Juju music by design lends itself to folk sayings and, in cosmopolitan Lagos, lots of the street slang was/is rooted in Christian preachings.  Despite Ahuja Bello’s muslim faith, he navigated this with much ease. In his debut album, he sang a Christian tune ‘Ko S’oruko to dabi Jesu’ and Christian tropes feature in his songs repeatedly.  He sang songs that were didactic and did a lot of storytelling, which featured folk lyrics. He adopted traditional Yoruba praise singing methods reminiscent of his background as a child drummer in Iseyin. By the time he was celebrating his one year anniversary in 1977, he was already so established that he threw a party at the Lagos City Hall to launch the ‘Ariya Tide’ album. Alhaja Bimbola Olokodana, a popular Lagos socialite, was the matron of Ahuja Bello Fans Club.  Professor Peller was a huge fan and patron. Ahuja Bello was also booked for shows by social clubs. While on tour to London in 1979, Bello recorded a live album, ‘Ahuja in London’ and he met Reggae legend, Bob Marley. He was later signed to Afrodisia and Ibukun Orisun Iye records, two of the prominent record labels in Nigerian music history.

Ahuja Bello’s reign came to a screeching halt while returning from a performance on his 40th birthday in 1982. He had an accident and broke his right femur when he rammed into a stationary military vehicle. This left him bedridden for several months.  Between his trip to the EMI studio and his accident, he had released 10 albums.

There are life defining incidents that people don’t often recover from, Ahuja Bello’s accident is one of those.

Even though he made a comeback in the late 1980s, he was never quite the same. Accidents precipitate as much mental challenges as they do physical ones, and the car accident must have taken a toll on Ahuja Bello’s mental health. An active performer who was fast rising as the toast of the socialites became suddenly bedridden. If Ahuja Bello had come in the current age, his career might have done better with a diversified stream of income that does not fully rely on live shows. Those days, musicians made the bulk of their money from live performances unlike now where there are streaming platforms.

As Ahuja Bello was recovering, tragedy struck again in 1987 when he had another accident on a bike. He recovered again and launched his second coming in an industry that had become saturated with new Juju styles. Ahuja Bello struggled but his struggle is not isolated as even Juju music had been on a slow decline.

BY THE LATE 1980s, Sina Peters had disrupted the Juju music style as it was known. With hindsight, Peters’ fast paced  brand of the music served as the middle passage to  Afrobeats, which is now all over the place. Still, in 2011, Ahuja Bello attempted a third coming, releasing an album which failed to attract commercial success. He went off the radar for a while again until he returned in 2020 with a live show that was streamed on social media platforms. He has also struggled with transitioning from medleys to short songs and tastes have changed.

Ahuja Bello lived the full life of a Juju musician; he recorded with the popular labels, he married six women and had a large band retinue. He released classic albums that contributed to popular culture conversations, and praised the major patrons of live music in his days. The major pointer to the impact of the accident on his career is that his most popular songs till date are the ones preceding his accidents. Beyond the accidents, he might also have come at a wrong time. If he had come at another time, he might have been more popular as his era was very competitive. Ahuja Bello might not be as popular as Ebenezer Obey and King Sunny Ade, two of Juju’s most popular names but Ahuja Bello is an important feature of Nigeria’s cultural history and he deserves to be better recognised.

By Ayọ̀délé Ìbíyẹmí.

THE FRAUGHT COUNTRY CALLED NIGERIA — YINKA AIYEFELE

‘To everyone asking me if I didn’t insure my music house, how can I erect a mighty building like that and not insure it? Some years ago, I insured my musical equipment. One day, there was an accident in Sagamu and they got destroyed. I expected the insurance company to take it up immediately but they didn’t. I wrote to them and got a police report. They said they would go to the scene of the accident and investigate which will take time. I had to get a lawyer before they gave me something small.

A friend told me that he used to sell wristwatches and he insured his shop. One day, robbers entered the shop through the ceiling and took all the watches. He reached out to the insurance company, they inspected the shop and told him that why didn’t he put a burglary proof on the ceiling. He got a lawyer who dragged the case with them. Till today, they didn’t pay him a dime. If I should put Fresh FM on hold till when the insurance company answers us, we will not come on air again throughout this year. They will first start an investigation into what caused the fire. I am not against insurance but they don’t answer on time’ ~Singer Yinka Ayefele

𝐎𝐍 𝐓𝐇𝐈𝐒 𝐃𝐀𝐘 : 𝐍𝐚𝐦𝐢𝐛𝐢𝐚’𝐬 𝐅𝐢𝐠𝐡𝐭 𝐟𝐨𝐫 𝐅𝐫𝐞𝐞𝐝𝐨𝐦 (𝟏𝟗𝟔𝟔–𝟏𝟗𝟗𝟎) 🇳🇦

When we talk about the long road to independence in Africa, Namibia’s story stands as one of the most powerful examples of resilience, unity, and sacrifice.

It all began on August 26, 1966, the day considered the official start of the Namibian War of Independence (also known as the Namibian Liberation Struggle). On this day, fighters of the South West Africa People’s Organization (SWAPO) clashed with South African forces at Omugulugwombashe in northern Namibia. What seemed like a small skirmish became a spark that lit a 24-year struggle against apartheid rule.

From 1966 to 1990, Namibians waged a relentless battle not only with guns, but with voices, diplomacy, and unshakable determination. The war claimed thousands of lives, but it also drew global attention to Namibia’s demand for self-determination and freedom from South Africa’s occupation.

𝐖𝐇𝐘 𝐈𝐓 𝐌𝐀𝐓𝐓𝐄𝐑𝐒 𝐓𝐎𝐃𝐀𝐘 :

Namibia became one of Africa’s youngest nations on March 21, 1990, when it finally gained independence.

Its struggle echoes modern fights for freedom, justice, and the right of people everywhere to decide their destiny.

August 26 is now commemorated as Heroes’ Day in Namibia, a day of honor, remembrance, and unity.

𝐅𝐔𝐍 𝐅𝐀𝐂𝐓 : Did you know? Namibia’s constitution, written after independence, is one of the most progressive in Africa, emphasizing human rights, democracy, and freedom, lessons learned from decades of resistance.

𝐓𝐀𝐊𝐄𝐀𝐖𝐀𝐘 : Namibia’s independence wasn’t handed to them. It was fought for with courage, resilience, and unity. It reminds us that freedom, once won, must always be cherished and defended.

THOMAS SANKARA

Thomas Sankara was a charismatic leader and revolutionary who served as the President of Burkina Faso from 1983 until his assassination in 1987. Born on December 21, 1949, in Yako, Upper Volta (now Burkina Faso), he was a Marxist and pan-Africanist who sought to break free from French colonial legacy and promote African unity. Sankara's presidency was marked by his anti-imperialist stance, and he implemented various reforms aimed at reducing poverty and promoting self-sufficiency.

During his presidency, Sankara implemented numerous initiatives to improve the lives of Burkinabés, including vaccination campaigns, reforestation efforts, and improvements to education and healthcare. He also promoted women's rights and encouraged their participation in the workforce. Sankara's leadership style was characterized by his humility, simplicity, and commitment to the welfare of his people.

Sankara's legacy extends beyond his presidency. He is remembered as one of the greatest African leaders of the 20th century, and his ideals continue to inspire many in Africa and beyond. Despite his tragic assassination on October 15, 1987, Sankara's vision for a more equitable and self-sufficient society remains relevant today, and his leadership serves as a model for those seeking to promote positive change in their communities.

PRESIDENT PAUL BIYA

Cameroon's 92-years old President Paul Biya has been approved to run for an unprecedented eighth terms in the country's upcoming presidential elections. Biya who had ruled for nearly 43 years in governance, is one of African longest-serving Leader.

His candidacy has sparked renewed debated over governance and leadership capacity given  his advance age. Opposition figures , including lawyers and politicians, Akere Muna, have questioned wether Biya is still fit to lead effectively.

Analyst say Biya's extended grip on power reflects a wider trend across part in African. Where entrenched leaders continue to dominate political systems despite call for democratic renewal.

Julius Malema Calls for a United Africa With One Government, One Currenc One Army

Economic Freedom Fighters (EFF) leader Julius Malema has once again ignited debate over the future of the African continent, calling for a radical shift toward continental unity. Speaking at the Nigerian Bar Association’s (NBA) annual general conference in Enugu, Nigeria, Malema urged African leaders and citizens to envision a borderless Africa under a single president, one parliament, a unified currency, and a continental army.

The outspoken opposition leader insisted that the current political and economic fragmentation across Africa weakens the continent and makes it vulnerable to external forces. “A divided continent stands to lose big,” Malema declared. “We demand one Africa. We demand a borderless Africa. We demand Africa with one president, one currency, one military command, and one parliament—because we know the currency of Africa will be much stronger against the American currency.”

A Call for African Sovereignty

Malema told delegates that Africa’s continued dependence on foreign powers prevents it from realizing its true potential. He dismissed criticism from Western leaders, particularly former US President Donald Trump, who has previously attacked Malema’s radical rhetoric. “We don’t care what Trump thinks of us. He will never choose a policy position for Africans. We must refuse to be subjects of Trump,” Malema said.

According to him, Africa must assert itself on the global stage as an equal power to nations such as the United States, China, and Russia. “We are not a small nation. We are not a dark continent. How can we be dark when we’ve got diamonds shining amongst us? We are a shining nation,” he told delegates, drawing applause.

Ending Conflict and Protecting Africa’s Resources

Malema emphasized that Africans should not be killing each other but instead uniting against forces seeking to exploit the continent’s wealth. “Africans must always be together against enemy forces who want to exploit our continent,” he said.

A central part of his message focused on Africa’s mineral and natural resource wealth. He insisted that resources should be processed within Africa rather than exported in raw form. “We want the minerals of Africa to be returned to the Africans because that’s where they belong. We want to build industries in Africa and process our minerals here. We’ve got the capacity. We must never allow imperialist forces to divide us in order to take our minerals from us,” Malema stressed.

The Nigerian Bar Association Platform

The Nigerian Bar Association, Africa’s largest professional body of lawyers with over 120,000 members, hosts an annual gathering that draws policymakers, academics, judges, and international guests. Malema’s participation in this forum reflects his attempt to influence continental discourse beyond South Africa. His message of unity, sovereignty, and economic independence resonates with Pan-African ideals historically championed by leaders such as Kwame Nkrumah and Thomas Sankara.

A Radical Vision

While critics view Malema’s proposals as unrealistic and overly idealistic, supporters argue that his vision highlights the urgent need for African nations to strengthen collaboration and reduce dependency on foreign powers. The call for a unified Africa—economically, politically, and militarily—remains a long-standing Pan-African dream, but achieving it will require overcoming deep national divisions, governance challenges, and competing interests across the continent.

Nonetheless, Malema’s fiery speech once again placed the issue of African unity firmly on the table, sparking renewed debate about the continent’s future.

Adieu AHUJA BELLO, The Cat with Nine Lives

Ahuja Bello’s live could be compared to one who amidst adversities remained strong and kept bouncing back.

Ahuja Bello whose real name is Ismaila Dele Bello was Born on 24th of August 1942 at Ilado Iseyin.

He attended Baptist Primary School Iseyin in 1951.

He had his primary school education at Baptist Secondary Modern School Iseyin in the year 1961 and graduated in 1963.

Having mentored under I. A Elegbede, Expensive Olubi and Later King Sunny Ade who gave him the name AHUJA which is synonymous to a popular Vocal engine of that generation.

Ahuja Bello toured abroad with Expensive Olubi’s band as the bands vocalist and engineer between 1973 and 1975.

He later formed his band in 1976 and named it Ahuja Bello and His Golden Eagles Band.  Ahuja released his first album “Awa Ti Danfo “ in 1976 and later the second one in 1977 titled “Ariya Ti De”. When Ahuja traveled to London with his band boys he recorded another song “Ahuja in London”. This was when he met Bob Marley.

Sooner than later Ahuja became the toast of Lagos elites and kept dropping one Evergreen hits after the other.

Many believe that Ahuja sang exactly like KSA. Coincidentally, they both had tribal marks and It was usually difficult for people to distinguish between both icons when they listen to their songs.

In the 80’s Ahuja’s reign started dwindling . Ahuja who was an active performer who was fast rising and a toast of Lagos Socialites became suddenly bed ridden due to a fatal car accident he had on July 24th 1980 a month to his 40th birthday. The incident took place around  Alaka in Lagos when Awuja ran into a stationary Army Truck that left his right femur broken. Thank God for Y.K Ajao who recognized his car on this inauspicious day.

Little did Ahuja Bello know that more tribulations was going to befall him when he fell again in 1987 this time from an Okada somewhere close to his house which caused part of his left ear to be chopped off. All these adversities almost removed the shine from a dwindling career. 

By the time Ahuja Bello recuperated and decided to launch his second coming new juju styles had already saturated the airwaves.

Ten years later he had another fall but this time more tragic. He had gone to a fans house to pick up an engagement fee for a show and he fell down on the staircase which led to another serious fracture on his leg . Few weeks later he developed hernia which was operated on.

The last time I saw Papa Ahuja Bello was 2017 when our company Evergreen Music Co organised an evening of award for forgotten Lagos Music  Icons at City People Events.

Adieu Ahuja Bello

Source: Bimbo Esho 

The Ancient Rivalry Between Ooni and Alaafin: A Case Study of Oduduwa’s Heirs and Obalufon’s Lineage

(1). Introduction

The age-long rivalry between the Ooni of Ife and the Alaafin of Oyo is not a recent phenomenon. It traces back to the earliest struggles for succession in Ile-Ife, when Oduduwa’s direct descendants were locked in contest with the Obatala–Obalufon faction. At the center of this debate lies a critical question: Who is the true heir of Oduduwa — the Ooni or the Alaafin?

(2). Oduduwa’s Reign and the First Conflicts

Rev. Samuel Johnson, in The History of the Yorubas (1921), records that Oduduwa’s reign in Ife was brief but marked by turbulence. After his death, disputes erupted between his camp and that of Obatala, leading to the rise of Obalufon Ogbogbodirin.

Oduduwa’s son Oogun (also known as Okanbi) briefly sat on the Olufe stool, but hostile forces soon displaced him. Prof. Ade Obayemi (1979) notes that this early period was characterized by “persistent rivalries between competing lineages in Ife, each claiming primacy.”

This conflict forced many of Oduduwa’s children and grandchildren into exile — not by choice, but because of overwhelming opposition within Ife.

(3). Oranmiyan: Warrior Prince and Builder of Oyo

According to Akintoye (A History of the Yoruba People, 2010), Oranmiyan, Oduduwa’s grandson, departed Ife and became ruler in Benin before establishing Oyo as a powerful military base.

While Oranmiyan was absent, Obalufon Alayemore, son of Obalufon Ogbogbodirin, was crowned Olufe. But when Oranmiyan returned with a strong army, Alayemore fled. Johnson corroborates this, describing how “the fame of Oranmiyan’s exploits struck fear into the Obalufon camp, leading to his temporary withdrawal from the stool.”

(4). The Rise of Obalufon’s Dynasty

After Oranmiyan’s death — attributed by oral tradition to the same hostile pressures that ended the reigns of Oduduwa and Oogun — the Obalufon line firmly reclaimed Ife.

Obalufon Alayemore returned to the stool.

His son, Ayetise, succeeded him.

From Ayetise came Lajamisan, who fathered Lajodogun.

Lajodogun’s descendants became the four ruling houses of Ife recognized in the 1957 Ife Chieftaincy Declaration: Giesi, Ogboru, Lafogido, and Osinkola (Adediran, 1992).

Thus, every Ooni after Lajamisan traces descent not to Oduduwa’s direct male line, but to Obalufon’s dynasty.

(5). The Systematic Exclusion of Oduduwa’s Direct Line

Here lies the contradiction:

In Yoruba culture, male children are usually heirs to the throne (Johnson, 1921).

Yet, after Oranmiyan, none of his direct sons were permitted to be Ooni.

Instead, through the union of Oranmiyan’s daughter and Ayetise’s son, Lajamisan was born. From him sprang the modern Ooni dynasty.

While some historians argue that Ife accepted succession through princesses (Omo Obinrin ti n’ile), Akintoye observes that this was unusual: “In most Yoruba kingdoms, the children of princesses rarely became kings, as the ruling line was expected to descend from the male line” (Akintoye, 2010).

Why then was this exception made in Ife? The answer points back to the dominance of the Obalufon faction, which effectively blocked Oduduwa’s direct male descendants from ever returning to the throne of Ife.

(6). Alaafin vs. Ooni: Who Is the True Arole Oodua?

The Alaafin is a direct descendant of Oranmiyan, son of Oogun, son of Oduduwa. This is the purest male line of succession from the founder of the Yoruba race.

The Ooni, however, descends from Obalufon Alayemore, once Oduduwa’s fiercest rival. His dynasty only secured rulership after Oranmiyan’s death.

Therefore, the Alaafin carries the blood claim to Oduduwa’s throne, while the Ooni’s role as “Arole Oodua” (custodian of Oduduwa’s heritage) appears to be a later invention — one that masks the reality of historical exclusion.

(7). The Age-Long Rivalry

The rivalry is not a modern quarrel between the Ooni and the Alaafin; it is an ancestral struggle:

Oduduwa vs. Obatala

Oogun vs. Obalufon Ogbogbodirin

Oranmiyan vs. Obalufon Alayemore

Alaafin vs. Ooni (today)

It is a rivalry over legitimacy, heritage, and rightful ownership of the Oduduwa dynasty.

(8). Conclusion:

When we examine the historical succession of Ife, we find that the Ooni today stands on the lineage of Obalufon Alayemore, not Oduduwa. The Alaafin, meanwhile, remains the direct heir of Oranmiyan, Oduduwa’s warrior grandson.

Thus, if legitimacy is measured by direct male descent from Oduduwa, then the Alaafin is the true “Arole Oodua.” The Ooni’s claim, while sanctified by centuries of tradition and spiritual primacy, is the product of a much older rivalry that displaced Oduduwa’s own dynasty.

📚 Key References:

Johnson, S. (1921). The History of the Yorubas. London: Routledge.

Akintoye, S. A. (2010). A History of the Yoruba People. Dakar: Amalion.

Obayemi, A. (1979). “Ife: The Genesis of a Yoruba State.” Journal of the Historical Society of Nigeria.

Adediran, B. (1992). The Kingdom of Ife: A Historical and Cultural Study. Ibadan University Press.

K1 DE ULTIMATE

You’ll feel me in your business—k1 De Ultimate tells valuejet owner over Airport incident.

Famous Nigerian Fuji musician, K1 De Ultimate, has vowed that the owner of ValueJet airline, Kunle Soname, will “feel me in his business.

This statement comes just hours after the singer publicly apologised for his unruly behaviour at the Abuja airport.

Earlier in the week, CREEBHILLS reported that a ValueJet aircraft nearly crushed K1 De Ultimate  while he attempted to block the plane from taking off after being deboarded for violating aviation rules. The incident led to the suspension of the pilot and sparked outrage on social media, with many criticising the singer’s actions.

In response, Nigerian Airline Operators placed K1 on a no-fly list. On Friday, the musician apologised to all parties involved and to his fans in a video message.

However, in a leaked audio that has since gone viral, K1 De Ultimate accused the airline of publicly embarrassing him and insisted that “no one messes with me and gets away with it.

While recounting his version of events in Yoruba, the singer said:

I’m a patient who needs water every second, you won’t want to see me shut down. Let them swear with the Bible and Quran about how the incident happened. After telling them not to make it a national issue, the pilot insisted that I must not go in with the water flask. She then said to one of them, ‘don’t let him go’. And I said if that’s how you want it, then nobody is going.

When people started gathering, I opened the flask and poured the content for them to see. Soname, your boss, ‘omo mi ni’. In government, I guarantee Soname. I’m Wasiu Ayinde, nobody does that and gets away with it, because I didn’t look for trouble or bypass the queue or do something wrong but the next thing I heard was ‘you can’t go on our flight.’ I don’t want to go on that flight again in my life, but Soname will feel it, he will feel me in his business.

PRESS STATEMENT: DECISION TO WITHDRAW CRIMINAL COMPLAINT AGAINST MS. COMFORT EMMANSON AND TO ADDRESS RELATED MATTERS

(1). In the last 48 hours, I have been in consultation with critical stakeholders in the Aviation Sector and those involved in the unfortunate incidents regarding the unruly behaviours of certain individuals at our airports of recent.

(2). Though regrettable, we think valuable lessons have been learnt by all sides to these incidents and airport security protocol, especially, have been well highlighted for the travelling public. If nothing at all, the episodes have undoubtedly helped to raise public awareness about appropriate conduct within the aviation space.

(3). As highlighted in my previous statements on the last two incidents, clear wrongs were committed by both the offending passengers and staff of the airlines involved from all the evidence available to us and those available to the public. It is clear that all the actors involved cannot continue to highlight the injury or injustice done to them without acknowledging their own equal culpability.

(4). Therefore, after reviewing the entire incidents, including appeals made by well-meaning individuals and remorse shown by the actors, the following decisions have been reached:

THE CASE OF IBOM AIRLINE AND MS. COMFORT EMMANSON

(a) In the case of the unruly passenger, Ms. Comfort Emmanson, on the Ibom Airline on Sunday, the 10th of August, 2025, I have conferred with Ibom Airline to withdraw the Complaint against her today. When the Police took her Statement in presence of her lawyer, she exhibited great remorse for her conduct.

(b) Subsequent to the withdrawal of the complaint by the Complainant, the CP of Airport Command and the Police Prosecutor will immediately take the remaining steps to facilitate her release from Kirikiri Prisons within this week.

(c) I have also conferred with the leadership of the Airline Operators of Nigeria (AON) and have appealed to them to lift the life-time flying ban imposed on her, to which they agreed. The details of the resolution will be made public by the AON subsequently.

THE CASE OF VALUEJET AND WASIU AYINDE MARSHALL (KWAM 1)

(d) In the case of KWAM 1, the NCAA is to reduce his flight ban to a one-month period. FAAN will also work with the music star with a view to engaging him as an ambassador for proper airport security protocol going forward.

(e) Having publicly demonstrated penitence, the NCAA is also to withdraw its criminal complaints against KWAM 1 earlier lodged with the Police.

(f) In the case of Captain Oluranti Ogoyi, and the co-pilot, First Officer Ivan Oloba of VALUEJET, the NCAA is to restore their licenses after the same period of one-month ban after undergoing some mandatory professional re-appraisal. The details will be announced by the NCAA.

AIRLINE OPERATORS, AVIATION AND OTHER GOVERNMENT AGENCIES

(5). I have directed all relevant Aviation agencies in collaboration with other complementary agencies outside aviation to IMMEDIATELY begin a retreat NEXT WEEK to properly retrain and prepare our Aviation security personnel on how to deal with errant and disruptive passengers and how to deescalate potentially explosive situations. The retreat will be fully covered by the Press with the opportunity to ask all the relevant questions.

(6). The Airlines will also have their own session when the conduct and attitude of their staff towards members of the travelling public will be in full focus.

FINAL COMMENTS

(7). These above decisions were taken by Government and the airline operators purely on COMPASSIONATE grounds as Government will never pander to base sentiments, politically-motivated views or warped legal opinions when clear encroachment of our laws are involved.

(8). We are also sending a CLEAR MESSAGE that we take safety and security in the aviation sector very seriously and we have decided to draw a line after these clemencies.

FESTUS KEYAMO, SAN, CON, FCIArb (UK)

Wednesday, August 13, 2025

KWAM 1 TO BE MADE THE AMBASSADOR OF AVIATION IN NIGERIA

The Federal Government has announced plans to engage Fuji star, Wasiu Ayinde Marshal, popularly known as KWAM 1, as an ambassador for proper airport security protocol, after the recent controversy over his conduct at the Nnamdi Azikiwe International Airport, Abuja.

‎This was disclosed on Wednesday by the Minister of Aviation and Aerospace Development, Festus Keyamo, in a statement outlining resolutions to recent cases of unruly behaviour at Nigerian airports.

‎Keyamo said the Nigerian Civil Aviation Authority had agreed to reduce KWAM 1’s flight ban to one month and would work with the musician to promote awareness on acceptable conduct within the aviation space.

‎The Federal Airports Authority of Nigeria will lead the engagement process.

‎”The NCAA is to reduce his flight ban to a one-month period. FAAN will also work with the music star with a view to engaging him as an ambassador for proper airport security protocol going forward.

‎”Having publicly demonstrated penitence, the NCAA is also to withdraw its criminal complaints against KWAM 1 earlier lodged with the police,” the statement read.

‎The minister added that the decision followed appeals from well-meaning individuals, as well as KWAM 1’s public show of penitence over the August 5 incident in which he allegedly obstructed a ValueJet aircraft’s movement.

‎Keyamo also revealed that the NCAA would withdraw its criminal complaints against the artiste.

‎The development comes days after the musician apologised to the public, insisting the flask he carried on the day of the incident contained water for medical reasons and not alcohol, as was alleged by security personnel.

‎The minister emphasised that the clemency was granted on “compassionate grounds” , warning that the government remained committed to enforcing safety and security laws in the aviation sector.

‎On August 5, KWAM 1 was involved in a confrontation with airline staff and security officials at the Nnamdi Azikiwe International Airport, Abuja, while attempting to board a ValueJet flight to Lagos.

He was accused of carrying a prohibited flask believed to contain alcohol, spilling its contents on personnel, and later walking onto the aircraft’s tarmac, allegedly blocking the plane from taxiing.

The Nigerian Civil Aviation Authority described the act as a breach of aviation safety regulations and initially placed him on a six-month no-fly list while filing a criminal complaint with the police.

THIS IS COMFORT EMASSON: THE NAKED STORY

"Ibom Air confirms that on Sunday, August 10, 2025, an incident occurred on board our Uyo–Lagos flight involving a passenger, Ms. Comfort Emmanson, whose conduct posed a serious threat to the safety of our crew, passengers, and aircraft.

Shortly before take-off from Uyo, Ms. Emmanson was instructed in line with standard aviation safety procedures, to switch off her mobile phone. She bluntly refused to comply until the Pilot-in-Command made an announcement, after which a fellow passenger seated beside her took the phone and switched it off. This action prompted a verbal tirade from Ms. Emmanson. The situation was eventually calmed, and the flight departed as scheduled.

Upon arrival in Lagos, Ms. Emmanson waited for all other passengers to disembark and then proceeded to confront the Purser who had earlier instructed her. She walked up to the unsuspecting Purser, stepped on her, forcibly tore off her wig, removed her glasses and threw it to the floor, and used her footwear to assault her. She slapped her several times and when the other cabin crew member tried to intervene, she slapped her too. She then attempted to forcibly remove a fire extinguisher to use as a weapon, an act that could have damaged and grounded the aircraft.

By this time, the Pilot-in-Command had alerted airport security. Before security could arrive, the Purser as seen on the viral video on the internet, prevented the passenger from leaving the aircraft until security arrived. The arrival of Ibom Air Security personnel, did not deter the passenger as she attacked them as well, lashing out violently at both Ibom Air and FAAN security. She was then restrained and removed from the aircraft by force. Even after disembarking, she continued to assault both Ibom Air and FAAN security staff, and even slapped the ground supervisor.

The passenger was removed from the ramp and taken into custody by FAAN security and handed over to the Nigeria Police Force for further investigation.

Ibom Air has since submitted a report on the incident to the Nigerian Civil Aviation Authority, and placed a travel restriction on Ms. Emmanson, who will no longer be permitted to fly on any of our aircraft."

Trinidad and Tobago removes Christopher Columbus statue amid reckoning with colonial past

A vandalized statue of Christophe Columbus towers over Columbus Square in Port of Spain, Trinidad and Tobago, Wednesday, Aug. 28, 2024.

Trinidad and Tobago

The statue of Christopher Columbus, a controversial fixture in Trinidad and Tobago’s capital for over a century, was finally removed on Wednesday as the Caribbean nation continues to confront its colonial legacy. The decision follows years of activism from citizens and historians who argue that such monuments glorify oppression rather than heritage.

The statue, located in a public area of Port of Spain, had been repeatedly vandalized by protesters who saw it as a symbol of colonial violence.

At the time of its removal, its head was covered with a decorative bag—an anonymous act of defiance.

This move aligns with a broader push across Trinidad and Tobago to reassess historical symbols tied to European colonization.

Last year, officials announced plans to redesign the country’s coat of arms, removing colonial-era imagery for the first time since independence in 1962.

"Global laughingstock": activist celebrates the decision

Shabaka Kambon, director of the Caribbean Freedom Project, has long advocated for the removal of colonial monuments.

In a statement, he criticized the irony of seeking reparations for colonial crimes while still honoring figures like Columbus.

"This monument turned us into a global laughingstock," Kambon said. "People often refer to the natives as the children of the human family. The fact that we struggled for so long to grasp our violent colonial history and lacked the bravery to face it made us appear foolish—especially while demanding reparations from the same powers we were memorializing."

From Columbus’s ships to steelpan: redefining national symbols

The changes extend beyond statues.

Columbus’s famed ships—the Pinta, the Niña, and the Santa María—still adorn some government buildings, but officials plan to replace them with the steelpan, a musical instrument born in Trinidad and Tobago and cherished as a symbol of Caribbean culture.

These shifts reflect a growing movement to decolonize public spaces and celebrate indigenous and Afro-Caribbean heritage instead of European conquest.

A global movement against colonial monuments

Trinidad and Tobago’s decision is part of a worldwide reckoning with colonial history.

In recent years, statues of Columbus have been toppled, vandalized, or removed in the United States, Latin America, and beyond.

Critics argue that these monuments whitewash the brutality of colonization, including slavery, genocide, and cultural erasure.

Columbus first arrived in Trinidad and Tobago in 1498, marking the beginning of centuries of European domination in the region.

For many, his removal from public spaces is a symbolic step toward justice.

With the statue gone and national symbols being reimagined, Trinidad and Tobago continues its journey toward reclaiming its history.

While some may oppose these changes, activists argue that true independence requires confronting—not glorifying—the past.

As Kambon put it, "We can’t seek reparations for colonial crimes while still honoring the criminals."

The removal of Columbus’s statue is not just about taking down a monument—it’s about rewriting a narrative.

Source: africanews

THIS IS NOT JUST ABOUT K1 OR A FLASK — IT’S ABOUT WHO WE BECOME WHEN PRIDE MEETS POWER

Let’s step away from the noise. Forget the flask. Forget the pilot. Forget the celebrity. Let’s talk about us — humans in a world where emotions, ego, and status collide daily in damaging ways.

Last Tuesday, at Abuja Airport, Fuji legend K1 De Ultimate was denied entry onto a ValueJet flight after insisting on carrying a flask onboard — one he claimed contained water or medicine. The pilot, Captain Oluranti, stood her ground and refused him. The result? A standoff. Allegations. Suspension. Six-month flight ban. National drama.

But the real story here isn’t about aviation rules or celebrity rights. It’s about the chemistry of pride, and how our failure to master our emotions is silently costing us influence, dignity, and even safety.

THE EMOTIONAL DYNAMICS NO ONE IS TALKING ABOUT:

K1, a cultural icon, sees himself not just as a man, but as a system. His music moves crowds. His name opens doors. He’s a symbol of Yoruba pride, wealth, and reach — close to political power. So, when a pilot says no, it hits more than protocol. It hits the ego.

Captain Oluranti, daughter of a former Senator, isn’t just a pilot. She’s a highly educated, rule-bound professional in a male-dominated space. She’s had to work twice as hard to earn her stripes. Her instinct? Never be intimidated. Not even by a king of Fuji.

Now pause.

Two people. Both symbols. Both intelligent. Both powerful.

And both failed one thing: Emotional intelligence.

When emotions override reason, status becomes a weapon, not a gift.

When pride hijacks perspective, every disagreement feels like disrespect.

And this — not the flask — is what we need to reflect on.

THE REAL CONSEQUENCES

K1 walked away with a 6-month flight ban. Reputation dented.

Captain Oluranti got suspended. Career under scrutiny.

A near-miss situation emerged on the runway. People could have died.

All because two grown, influential adults couldn’t de-escalate a simple misunderstanding.

This is not a win for anyone.

This is a case study in what happens when pride goes unchecked and emotional intelligence is absent — no matter your age, title, or tribe.

WHAT THIS INCIDENT TEACHES US:

✅ Fame does not excuse arrogance.

✅ Education does not guarantee emotional maturity.

✅ Power does not replace wisdom.

✅ Leadership is not shown in how loud you talk, but how well you listen — even when you don’t agree.

Let’s stop acting like being right gives us the license to be reckless.

Let’s normalize the fact that calm is a superpower.

You don’t need to win every argument. You just need to win your peace.

We need a society that teaches emotional literacy as seriously as we teach financial literacy.

TO OUR LEADERS & INFLUENCERS:

Whether you’re a singer, pilot, imam, governor, or CEO — if you cannot manage your emotions, you will eventually manage a scandal.

We don’t need more prideful people in power.

We need emotionally intelligent role models who know when to step back, when to apologize, and when to let silence speak louder than ego.

This is not about Wasiu Ayinde. Or Ranti Oluranti. This is about US.

Because every day — in marriages, boardrooms, friendships, churches, mosques, airports — we are reenacting this same drama.

And every time pride wins, something beautiful dies.

Let this incident reform us. Transform us. Wake us.

Let it remind us:

When pride comes, then comes disgrace, but with humility comes wisdom. – Proverbs 11:2

And lower your wing to the believers who follow you. – Qur'an 26:215

By Prince Adeola Afolabi

#emotionalintelligence #growthspace