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Ooni’s Recent Pronouncement on Aje in Ile-Ife: Oyeyemi’s Remarks are Outrageous.

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PRESIDENT TINUBU FELICITATES OONI OF IFE AT 49
Ooni’s Recent Pronouncement on Aje in Ile-Ife: Oyeyemi’s Remarks are Outrageous.

Remarks about Ooni Ogunwusi’s efforts at promoting Yoruba culture, Yoruba history, Yoruba nation and the Yoruba diaspora against the odds of the complex realities of our nation-state, Nigeria, abound. They range from applause for the awesome zeal with which the Ooni has been pursuing this laudable agenda to pedestrian illogical idle chattering. Unfortunately, included in the range of such remarks are tantrums from individuals who are supposed to demonstrate that they are highly cultured. Chief Oyeyemi’s recent outrageous remarks about Ooni’s purported establishment of a linkage between Ile-Ife and the Igbo of Nigeria is a classic example. Some appear as contents of his letter to illustrious Yorubas and traditional rulers while others appear in his writeup titled “Ooni Eniitan and the Destruction of Yoruba nation”. Unfortunately still, such unguided remarks from those who are supposedly Yoruba tradition-bearers have recently assumed outrageous dimension to such an extent that dignified silence can no longer be maintained by those of us who understand the full measure of the unquantifiable damage they can cause the Yoruba and the country at large. 

In this write-up, I wish to show that Chief Oyeyemi who, as we are informed, is the Personal Secretary to the Olugbo of Igbo has made no valid claims against the Ooni; that rather he has only thrown tantrums for the purpose of propaganda. I wish to note that the Olugbo would not have authorized such boundary-crossing in the manner of a totally blind fellow. As the proverb goes, those who live in glass-houses don’t throw stones. What Oyeyemi’s remarks amount to is no more than stone throwing which leaves all to wonder whether he is resident in a glasshouse or not. And if he is not, shouldn’t he steer clear of the glassy edifice of the Olugbo?

Let me first extrapolate from Oyeyemi’s remarks what, according to him, is the Ooni’s unpardonable crime and why he has been constrained to assume without due authorization the generalissimo-like position of the defender of Yoruba interest. His claim is that the Ooni has been making “several unfounded claims” since his ascension to the throne and that the Ooni’s latest pronouncement that the Igbo are historically traceable to Ile-Ife via Aje, a part of the sacred history of Ife with a living ritual and temple attesting to its historicity, is the latest of such claims. Just this is what Oyeyemi would like all to see as the justifiable basis for his throwing caution to the wind. Just this! But we might ask: suppose the Ooni had said more than this, would he have personally bulldozed his way into the palace of Olufe to oust the monster-ruler of his funny imagination, the monster which he considers as most dangerous to the safety of Yoruba’s interest? Funny indeed!

It is clear from his write-up that his real intention is to push “his Ugbomokun” into prominence at the expense ofIfe and possibly write the Ooni off Yoruba history to pave the way for a ruler of his choice. But since that can never be achieved, since nothing can be willed into existence just like that no matter the zeal deployed, he needed an alibi – Just any alibi for his propagandist mission! But we just might ask again: What is this rabid biting at his roots all about? Is it to relocate the spiritual headquarters of the Yoruba to Ugboland? Is it to pave the way for an Olugbo of his dream to assume the position of the Ooni of Ife? Or is he making the claim that Ile-Ife should become a vassal to Ugboland? Just exactly what?If the issue is actually the way the Ooni has linked Aje and the Igbo, then he has simply turned the argument on its head. And I suspect he knows this. Since propagandists like him go the boolekaja way (apology to Emeritus Prof. Wole Soyinka) in argument, turning his argument on its head does not constitute an assault on the sensibility of others. His propagandist goal is his focus and any approach would suit even if it is obvious that the whole world would collapse on account of such a wrong step. Unfortunately, not everyone can be fooled this way. This is why we must help him reposition his argument so that he knows that fooling is not arguing. Therefore, his claim that can be clearly extrapolated is what must be tabled before the court of the critical public and it is upon it verdict must be pronounced.Now to his claim, and we shall restate it for clarity: the Ooni has made “several unfounded claims” since his ascension to the throne and the latest is the pronouncement that a linkage between Aje in Ile-Ife and the Igbo exists. First, the claim itself is lacking in necessary details since the phrase used by Oyeyemi and here quoted verbatim “several unfounded claims” does not spell out what he means by it. These ought to have been enumerated in black and white. May be when Oyeyemi chooses to enumerate appropriate answer will be provided. We are therefore left with just the adjunct of the claim, which is that it is erroneous for the Ooni to link Aje and the Igbo as a way of establishing the Igbo’s place in Ife’s sacred history. 

Going by the rule of logic, we must ask how he is convinced and wishes to convince others that the Ooni’s claim is an error of historical validation. Oyeyemi’s argument would take a standpoint based on what he refers to as “fundamental dialectology” to have us believe that the Igbo cannot be historically linked to the Yoruba. And in his argument, he is too quick to cite historians of his preference even to validate his fundamental dialectology-based claim. No single linguistic authority cited! Or may be for him none exists well enough for the advancement of his propagandist agenda. 

Part of the premises of his argument is that Ibo names such as ebuka and ezeokoli are dissimilar to “Ife dialect or even Yoruba language”. This singular premise alone reveals his ignorance or shallow knowledge of the area in which he pontificates. If Oyeyemi is in need of linguistic material to widen his knowledge on the possibility of the claim made by the Ooni from linguistic perspective that his argument should exude, we shall make Professor Bolaji Aremo’s pioneer work, How Yoruba and Igbo became Different Languages, in this area of study readily available for him. In the book are several Yoruba and Igbo words listed to serve as instances of such dialectological correspondence. Incidentally, the keynote of Aremo’s study is exactly what the Ooni has simply pronounced on on the strength of the metaphysical inspiration of the office of the Ooni. Therefore, Oyeyemi has to learn how not to quickly dismiss a claim if he wishes his position be taken seriously next time. Researches on various areas abound and ongoing. Even scholars cited by Oyeyemi should not be so dismissive. They would be hesitant. To be this hesitant is to truly be readily for knowing the truth.

So, it can be seen that there is really no valid counter-claim from Oyeyemi against Ooni’s pronouncement on Aje as an indicator of the aboriginality of the Igbo to Ile-Ife. This is to say that dismissing Ooni’s claim with fiat is unhelpful to knowledge building. Throwing tantrums upon that as he Oyeyemi has just done is even altogether a buffoon’s manner of reacting. 

What our attention must be turned to in spite of Oyeyemi’s disappointing display of culturelessness is his real intention for such ranting, not his business in buffoonery. That intention, I wish to emphasize here, is a propagandist mission to advance a narrow interest. We should also note that he is doing this by reconstructing Yoruba history in order to diminish the towering image of the Ooni and the historicity of Ile-Ife. Let it then be stated that this is not new to the Ife since some of the so-called historians of Yoruba history have done the same in one way or the other. Many have even wondered why the Ife have never been so bordered about the various attempts to diminish its spiritual/religious, cultural, and historical worth. The simple answer is that we Ife know that when a child desperately insists on the impossible mission of turning the world on its head, such a child is better left to his or her folly. It is the best way to teach the obstinate the lesson of his or her life. After exhausting herself/himself such a goat will realize what is within reach and what is not. Won dooyi kappa apa o kapa; won dooyi kose apa o kose. Enu enu lese fii pa ekuro oju ona.

One wonders still who denies the fact that the Ugbo-Ilaje people are historically linked to Ife? Does the Ooni or a historically knowledgeable Ife need to be tutored on this? Yes, the Ugbo-Ilaje people are historically traceable to Ife! How does that bring about any argument? As they are historically linked to Ife so are many other Yoruba ancient towns. No Yoruba that is historically conscious or informed enough would doubt that! So, what has Oyeyemi invited us to see or learn on behalf of whosoever’s errand he runs? Is it to tell the story of the Ugbo-Ilaje as he claims? If that is it, let him and his sponsor be told that he is free to tell the story of his people and tell it several times over! Freedom of expression, remember! Very simple! It shouldn’t call for raising unnecessary alarm over Ooni’s pronouncement on Aje and the Igbo of Nigeria. Afterall, towns of yesterday also engage in historical falsification to construct identity and infuse themselves with a sense of history. So, why the tantrums against the Ooni even while he Oyeyemi acknowledges that the Ooni sits on the most revered royal stool of the Yoruba. Can this be called tradition? Isn’t this contradiction from a supposed man of culture and tradition?I am afraid, people like Oyeyemi has to be put in check by the very classes of people he calls out to in his most irresponsible write-ups: “Imperial and Royal majesties, Illustrious sons and Daughters of Yorubaland” etc. If he is blind to the Ooni’s efforts at building internal cohesion, peaceful co-existence among peoples of Nigeria and beyond even at a great cost to himself, shouldn’t Oyeyemi keep his worries to himself or share it with the little-minded who belong in his class and would be willing to raise much ado about nothing like him? Even if the Ooni has made a mistake, people like Oyeyemi need not cry more than the bereaved. 

Perhaps unknown to Oyeyemi and others like him, as a historical town of note, Ife has long evolved internal mechanism for correction and restitution with regard to activities engaged in and pronouncement made by the Ooni who is the biggest holder of stake for the Yoruba. Ife need no reminder to do what is needful when a serious error or mistake is made not only in Ife but anywhere in Yorubaland. Error or no error, mistake or no mistake, rites of atonement, rituals of placation, corrective supplications, thanksgiving, and the likes go on daily in the spiritual capital of the Yoruba. And you know what too? The Ooni authorizes these. He sponsors them. And custodians of ritual institutions in Ile-Ife report to him on regular basis that the wheels of the Yoruba world are being constantly oiled. So, wild imaginings should be tamed forthwith. It shall always be well with the Yoruba. Efun kii mojo, edi kii di bara. Ikeke awa Yoruba lo maa leke igi. Ase!

Before I drive this piece to conclusion, let us still ask whether really Ooni’s claim is erroneous. Only those who don’t know the nature of Ife sacred history would see a mistake where none exists in the claim. For example, Ife’s sacred history claims for Ife the foundation of the whole of humanity. And this is well known, even in reputable books of history, published probably before Oyeyemi was born.

This is the reason the Ife would treat all as their brothers and sisters before their generosity was taken for stupidity. Today we all see the consequences of that changing orientation. One would want to wonder why Oyeyemi has not instigated the whole world against the Ife or the Ooni when humanity is said to have originated from Ile-Ife? If an aspect of our sacred history is being released by the Ooni for the purpose of bridging the gap which divisionists, ethnic jingoists like Oyeyemi have been widening without any consideration for humongous consequences of a full blown inter-ethnic crisis in Nigeria, why should the Ooni not insist? Agba kii wa loja kori omo tuntun wo (An elder would not be in the market place and allow the head of a child get skewed). Can there ever be too much price paid for peace? What you can’t sacrifice for peace will still be lost to chaos. We all know how intolerance starts. But we never realize it is a timed bomb. So what is the jebe wey Oyeyemi dey pon lakisa? 

Oyeyemi wants us to accept as fact that a historical indication to the origin of the Igbo in Ile-Ife can never be found. It is on this I’m being forced again to remember that Ife is understudied in the sense of today’s manner of knowledge production, particularly from historical scholarship and other related disciplines. Therefore, not until all available research possibilities are exploited, attempts at invalidating historical claim such as Oyeyemi’s would remain hasty and unacceptable. 

Imagine how Oyeyemi enjoys a deep sense of history because of the traceability of his town and people to Ife. Unfortunately, what he finds comforting is what he is expressly denying others. What autocracy of reasoning! And in such a simplistic manner, he reduces the history of a people within his own geo-political entity, Nigeria, to an appendage of the Jew’s. Isn’t that damaging to the postcolonial sensibility of the whole Africa? A n je ekuru ko tan, obileje n gbon owo e sinu awo. 

Oyeyemi proposes a thesis as if his is permanently immuned against any antithesis. He queries the Ooni: “Kabiesi Alayeluwa Oonirisa, we have asked you to show us the orirun of Ibo in Ife, where in Ideta Ile or Ideta Oko did they migrate from, if you say they are from Obatala? Kabiesi, who led them out of Ife, where was the first place of Ibo settlement in the ancient Ibo forest?”

Could these questions from an Oyeyemi or a million plus of his likes combined be for the Ooni? What a manner of braking royally courtesy! He says “Kabiesi” now and again so frivolously! He seems not to know what this important word means in Yoruba culture – Querying the Ooni is null and void. Isn’t it contradictory to pronounce this repeatedly and still fail to apply the rule of royally courtesy that it reminds of? 

If those questions must be answered, Oyeyemi himself and those who share his shaky position may have to sponsor historical researches into Ife history. In doing so, he and his cohorts must know ab initio that they will be dealing with a historical subject of immense density. They would have to be patient with dazzling revelations. They must not close the space of historical discoveries such as claiming that the Yoruba never had letter “I” as “starter for words”. For instance, in Ife, there is Igbolokun. It is a sacred corner behind the palace of the Ooni. In my decades of experience as an Ife, the word “Igbolokun” has always been spelt and pronounced with letter “I” as its starter. Perhaps before we agree that the possibility of the Igbo in Ife history be written off as Oyeyemi wishes we should just look into what this may offer in respect of the linkage Ooni has made bold to establish.  

To assure those who may have gotten genuinely alarmed by Oyeyemi, the Yoruba nation and Yoruba diaspora under the watch of the Ooni can never collapse. It has been decreed that the Ooni shall never fail to secure the Yoruba spaces. Our world is safely under his control as the only living orisa out of the numerous orisas known to Yoruba world. People like Oyeyemi should get the message which the sacred story of Oluorogbo is meant to communicate to us all: rather than allow the world under Olufe (the Ooni) crumble, the intercessor from cosmic forces (Oluorogbo) will help him out. To ba ku dede ki aye olufe o baje,Oluorogbo a baa t’ayese. Haven’t you seen that played out over the course of Yoruba history? Yes, so it shall forever be. 

A buni n je a buni, ewo ni t’oku ara Ibadan lojude Ogunmola (let abuse be marked as abuse, the innuendo that corpses of Ibadan people litter the façade of Ogunmola’s house is unnecessary). Oyeyemi claims to be working for the Olugbo, a highly cosmopolitan Oba of repute in multimillion dollar business and still does not know that an Ooni can no longer remain sedentary, ruling the vast world of the Yoruba and its constantly changing character from his palace at Enuwa. Oyeyemi needs an updated understanding of traditional leadership in modern contexts. I suppose he doesn’t. Yet this makes one wonder whether he is fit to speak on modern happenings or act on behalf of an Oba as cosmopolitan as the Olugbo. 

Finally, I should say I see antics of a boat-rocker in Oyeyemi’s write-up. He wishes to set Ooni’s lieutenants against him. He lampoons the head while praising the subordinates. But who told him it works in Ile-Ife? Obalufe, Obaluru, Obalesun, and other key custodians of core Yoruba traditions of Ile-Ife must work in harmony with their master, the Ooni. Reverence is what Ooni means. If disruptive antics of people like Oyeyemi works elsewhere, Ife is different. We all know in Ife that no antics against the Ooni work. Ours is a space with marked difference. That difference you shall always see in Ooni’s presence, actions, and pronouncements. Learn! 

Opa Loogunosin, 29 Edena Street, Ile-Ife

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How Policy Flip-Flops Are Making Nigerians Poorer

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How Policy Flip-Flops Are Making Nigerians Poorer

By Blaise Udunze

 

 

Nigeria’s deepening poverty crisis is no longer speculative; it is now statistically inevitable. Although the latest Consumer Price Index figures released by the National Bureau of Statistics (NBS) suggest that headline inflation is cooling and growth indicators show tentative improvement, regrettably, more Nigerians are slipping below the poverty line. Reviewing the recent projections from PwC’s Nigeria Economic Outlook 2026, it is alarming, which reveals that no fewer than two million additional Nigerians are expected to fall into poverty next year. This is expected to push the total number of poor people to about 141 million, roughly 62 percent of the population and the highest level ever recorded in the country’s history.

 

 

 

This grim outlook persists despite eight consecutive months of easing inflation and modest economic recovery, and as one can perceive, the contradiction is telling. The fact remains that macroeconomic signals are improving on paper, yet lived reality continues to deteriorate. It is glaring that the widening gap between policy metrics and human outcomes exposes a deeper truth in the sense that Nigeria’s poverty crisis is not simply the product of external shocks or temporary adjustment pains. It is the cumulative result of fragile policymaking, inconsistent reforms, weak institutional coordination, and a failure to sequence economic changes with adequate social protection. With these, it becomes clearer that poverty in Nigeria is no longer an unintended side effect of reform; it is increasingly its most visible outcome as identified today.

 

 

 

It would be recalled that the current administration in 2023, when it assumed office, promised a bold economic reset. At this point, the nation witnessed the fuel subsidy removal, exchange-rate liberalisation, and tighter fiscal discipline being introduced swiftly and applauded internationally for their courage and long-term logic. Notably, these reforms unleashed an economic storm whose aftershocks continue to batter households and currently resulting to the cost of a bag of rice that sold for about N35,000 two years ago now costs between N65,000 and N80,000, while a crate of eggs has risen from N1,200 to over N6,000 and basic staples like garri, tomatoes, and pepper have drifted beyond the reach of ordinary Nigerians. For millions, the economy did not reset; it snapped.

 

 

 

Inflation, often described by economists as a “silent tax,” has punished productivity, mocked thrift, and rewarded speculation.

 

Reports from the NBS’s December 2025 disclosed that headline inflation eased to 15.15 percent and according to it, this is due to a rebasing of the Consumer Price Index, down sharply from 34.8 percent a year earlier, this statistical moderation has brought little relief to households. Food inflation, at 10.84 percent year-on-year, and a marginal month-on-month decline may look reassuring on spreadsheets, but for families spending 70 to 80 percent of their income on food, such figures feel detached from reality. These figures are not only implausible but also insulting to those whose lives have been torn apart by the skyrocketing prices. With the realities facing the larger populace, Nigeria must be using another mathematics.

 

 

 

Nigeria may have changed its base year, but it has not changed the harsh arithmetic of survival.

 

PwC’s data underscores this disconnect, as nominal household spending rose by nearly 20 percent in 2025, real household spending contracted by 2.5 percent, reflecting the erosive impact of rising food, transport, and energy costs. The painful part of it, is that Nigerians are spending more money to consume less, and this is to say that growth, hovering around 4 percent, is not strong enough to absorb shocks or lift households meaningfully. As analysts note, Nigeria would require sustained growth of 7 to 9 percent to make a significant dent in poverty. That is to say that anything less merely slows the descent.

 

 

 

The structural weakness of the economy is compounded by policy inconsistency. Nigeria’s economic landscape is littered with abrupt shifts, subsidy removals without buffers, currency reforms without stabilisation mechanisms and trade policies that oscillate between restriction and openness. For households and small businesses, which employ most Nigerians, this unpredictability makes planning impossible. The economy has constantly being faced with price volatility, income shocks, and lost jobs because these are the ripple effects of every policy reversal. Uncertainty itself has become a poverty multiplier.

 

 

 

Nowhere is this fragility more evident than in food systems and rural livelihoods, and this has been where insecurity has merged with policy failure to create a new poverty spiral. Across farmlands in the North and Middle Belt, crops rot unharvested as banditry and insurgency force farmers off their land. Nigeria’s largely agrarian economy has been crippled by violence that disrupts planting cycles, destroys infrastructure, and displaces communities. The result is both income poverty for farmers denied access to their livelihoods and food inflation that erodes purchasing power nationwide.

 

 

 

For record purposes, earlier last year, the NBS Multidimensional Poverty Index showed that 63 percent of Nigerians, about 133 million people, are multidimensionally poor, with poverty heavily concentrated in insecure regions. Findings showed that about 86 million of the poor live in the North, and this is where insecurity is most severe. This record showed that rural poverty stands at 72 percent,c compared to 42 percent in urban areas, and while the states most affected by banditry and insurgency record poverty rates as high as 91 percent. Insecurity is no longer just a security problem; it is one of Nigeria’s most powerful poverty drivers.

 

 

 

The economic cost of insecurity in Nigeria today is staggering. This is because the conservative estimates suggest Nigeria loses about $15 billion annually, which is roughly equivalent to N20 trillion, due to insecurity-induced disruptions across agriculture, trade, manufacturing, and transportation. At the same time, security spending now consumes up to a quarter of the federal budget. In just three years, over N4 trillion has been spent on security, which crowded out investment in health, education, power, and infrastructure. Every naira spent managing perpetual violence is a naira not invested in preventing poverty, even as poverty deepens, the state’s fiscal response reveals a troubling misalignment of priorities. The 2026 federal budget, estimated at N58.47 trillion, ironically allocates just N206.5 billion to projects directly tagged as poverty alleviation and this only amounts to about 0.35 percent of total spending and less than one percent of the capital budget. In a country where over 60 percent of citizens live below the poverty line, this allocation borders on policy negligence.

 

 

 

Worse still, over 96 percent of this already meagre poverty envelope sits under the Service Wide Vote through the National Poverty Reduction with Growth Strategy, largely as recurrent provisions. All ministries, departments, and agencies combined account for barely N6.5 billion in poverty-related projects. This fragmentation reflects a deeper institutional failure, that is to say, poverty reduction exists more as a line item than as a coherent national mission.

 

Where MDA-level interventions exist, they are largely palliative and scattered, grain distribution in select communities, tricycles and motorcycles for empowerment, and small scale skills acquisition for women and youths. The largest such project, a N2.87 billion tricycle and motorcycle scheme under a federal cooperative college, accounts for nearly half of all MDA-based poverty spending. The fact remains that the various interventions may offer temporary relief, and they do little to address structural drivers of poverty such as job creation, productivity, market access and human capital development.

 

 

 

Even the Ministry of Humanitarian Affairs and Poverty Alleviation illustrates the problem just as its budget jumped sharply in 2026, much of the increase went into administrative and capital items, office furniture, equipment, international travel, retreats, and systems automation rather than direct poverty-fighting programmes. This reflects a familiar Nigerian paradox: institutions grow, but impact shrinks.

 

 

 

International partners have been blunt in their assessments. The World Bank estimates that Nigeria spends just 0.14 percent of GDP on social protection, which is far below the global and regional averages. Only 44 percent of safety-net benefits actually reach the poor, rendering the system inefficient and largely ineffective. PwC similarly warns that without targeted job creation, productivity-focused reforms, and effective social protection, poverty will continue to rise, undermining domestic consumption and straining public finances further.

 

 

 

Fiscal fragility compounds the crisis. The N58.18 trillion 2026 budget carries a deficit of N23.85 trillion, with debt servicing projected at N15.52 trillion, nearly half of expected revenue. The public debt has ballooned to over N152 trillion. The contradiction here is that Nigeria is borrowing not to expand productive capacity but to keep the machinery of government running. The truth is not far-fetched because, as debt crowds out development spending, households are forced to pay privately for public goods, education, healthcare, water, deepening inequality and entrenching poverty across generations.

 

To be clear, not all signals are negative. This is because opportunities exist if reforms are sustained and properly sequenced. Regional trade under the African Continental Free Trade Area could diversify exports and create jobs. But reform momentum without inclusion and institutional capacity risks becoming another missed opportunity.

 

 

 

This is the central tragedy of Nigeria’s moment. The country is attempting necessary reforms in an environment of weak buffers, fragile institutions, and low trust. Poverty is therefore not accidental. It is the predictable outcome of inconsistency, reforms without protection, stabilisation without security, and budgets without people.

 

 

 

Nigeria faces an undeniable choice. It can continue down a path where fragile policies deepen deprivation and erode trust, or it can build a disciplined, coordinated framework that aligns reforms with social protection, security, and inclusive growth. Poverty is not destiny. But escaping it requires more than courage in reform announcements; it demands consistency, compassion, and the political will to place human welfare at the centre of economic strategy.

 

 

 

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

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Dr. Chris Okafor: A Philanthropist Par Excellence and a Man of Prayer

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Dr. Chris Okafor: A Philanthropist Par Excellence and a Man of Prayer

By Sunday Adeyemi, Society Herald

 

One constant in human life is change. However, when it comes to the daily life and ministry of renowned Nigerian clergyman and Senior Pastor of Grace Nation International, also known as Liberation City, Dr. Chris Okafor, one attribute remains unwavering—his deep and uncompromising devotion to prayer.

 

Dr. Okafor is a man whose life revolves entirely around prayer. He prays while living, eating, traveling, and ministering. Remarkably, except during church services or official engagements, he devotes an average of eight to ten hours daily to prayer. This disciplined prayer life forms the bedrock of his ministry and has been the guiding principle through which he overcomes challenges and continues to thrive. Indeed, he prays as though there is no tomorrow.

 

Those who associate closely with him understand that prayer is non-negotiable in his life. For members of Grace Nation worldwide, prayer is not merely encouraged—it is a way of life. Grace Nation citizens are known for their strong prayer culture, as prayer remains their primary spiritual weapon. As scripture affirms, prayer has the power to turn unexpected challenges into testimonies and breakthroughs.

 

Returning to the Set Man of Grace Nation Worldwide, Dr. Chris Okafor is widely acknowledged as a dedicated prayer warrior. His lifestyle of prayer has been affirmed repeatedly by fellow men of God who have encountered him personally.

One of his closest covenant brothers recently shared a testimony during a flagship Grace Nation conference in Lagos.

 

He recounted traveling with Dr. Okafor to the United States for a major conference. On the morning of the event, after preparing to depart early, he knocked on Dr. Okafor’s door—only to discover that the Generational Prophet was still deeply engaged in prayer. When the door was eventually opened, Dr. Okafor explained that he was preparing spiritually ahead of the conference. The covenant brother described the experience as a clear demonstration of an uncommon prayer life.

 

Another testimony came from Pastor Wilfred, the South Africa branch pastor of Grace Nation. He described Dr. Okafor as a man who never compromises prayer regardless of circumstances. According to him, even while traveling, Dr. Okafor prioritizes prayer over rest. He narrated a particular experience in South Africa where Dr. Okafor was scheduled to minister at 9:00 a.m. The previous night, Pastor Wilfred left him early to allow him to rest. However, repeated calls went unanswered as Dr. Okafor had already commenced prayer.

 

The following morning, upon arriving to pick him up, Pastor Wilfred heard prayers from behind the door. After waiting for over an hour, he joined in the prayers. It was only after several more hours that Dr. Okafor opened the door—having not slept throughout the night. Such accounts underscore his unwavering commitment to prayer, earning him the reputation among his peers as a true prayer warrior.

Dr. Okafor’s prayer life has also resulted in numerous testimonies. Many attest that while praying, God speaks to him directly, providing divine direction and intervention. There have been accounts of miraculous breakthroughs through prayers conducted over the phone and even across distances.

 

In one instance, a woman who had been in labor for over three hours contacted Dr. Okafor, who prayed for her, and she delivered immediately.

In another testimony, a man who had been kidnapped for 80 days was released without ransom after Dr. Okafor prayed. Similarly, a young man who had been wrongly detained for nearly four years was freed the same day Dr. Okafor prayed concerning his case. The matter was reviewed, leading to his release and compensation for wrongful detention.

 

Beyond prayer, Dr. Chris Okafor’s life of philanthropy continues to leave an indelible mark on society. In Part One of this series, attention was drawn to his immense humanitarian efforts through the Chris Okafor Humanity Foundation, particularly in supporting widows, providing scholarships for the less privileged, and transforming the host community of Grace Nation International Headquarters in Lagos.

 

In Part Two, focus will be placed on his contributions to youth talent discovery—especially in sports—artisan empowerment, support for victims of xenophobic attacks in South Africa, and sustained monthly outreach to homes of the less privileged in Lagos.

Dr. Okafor’s philanthropic vision transcends human imagination. One of his core missions is to deliver people from the grip of darkness and empower them to become productive individuals within society. This vision is actively pursued through the Chris Okafor Humanity Foundation, which operates both locally and internationally.

 

During the xenophobic crisis in South Africa, Dr. Okafor personally traveled to Johannesburg to console and encourage Nigerian victims. Through his foundation, millions of naira were donated to support medical treatment and rehabilitation—an act of compassion worthy of emulation.

The foundation has also invested significantly in youth development through Liberation City FC, discovering and nurturing football talents. To date, more than five players trained by the foundation are currently plying their trade with major football clubs abroad.

 

Artisan empowerment remains another major achievement. Over 2,000 artisans have been trained in various skills, including bead-making, barbing, hairdressing, tailoring, and beverage production. After training, beneficiaries are provided with start-up capital to establish their businesses.

Additionally, the foundation conducts monthly outreach to communities of physically challenged individuals in the Yaba area of Lagos State, providing food supplies and educational scholarships for their children, alongside spiritual support through prayer.

 

The list of impactful interventions by the Chris Okafor Humanity Foundation is extensive and continually growing.

Dr. Chris Okafor: A Philanthropist Par Excellence and a Man of Prayer

By Sunday Adeyemi, Society Herald

In Part Three of this series, we will examine the factors behind the sustained growth and resilience of Grace Nation and the Chris Okafor Humanity Foundation in the face of diverse challenges.

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FAREWELL TO A MULTI-TALENTED SOUL, A BELOVED FRIEND Princess Allwell Ademola “Eniobanke” – Ayo Mojoyin

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As the remains of my bosom friend, Princess Allwell Ademola, fondly known as Eniobanke, are laid to rest today at Atan Cemetery, Yaba, words remain painfully inadequate to capture the depth of this loss. Her passing has left a void that is both personal and profound.

I have known Allwell since 2008, and long before the cameras found her, I first knew her as a musician a gifted singer whose voice carried emotion, hope, and sincerity. Music was her first language. Through her songs, she expressed her soul, her struggles, her faith, and her dreams. Acting came later, and even then, she approached it with the same passion and authenticity that defined her music.

As an actress, Eniobanke blossomed into a compelling performer, effortlessly bringing characters to life and earning admiration within the creative industry. Yet, beyond her artistic talents, what truly defined Allwell was her heart kind, loyal, gentle, and deeply human. She was a friend who stood firm in times of joy and hardship, someone whose presence alone brought comfort and reassurance.

Our friendship, built over years of shared experiences, conversations, laughter, and silent understanding, is one I will forever cherish. She believed deeply in people, supported dreams without hesitation, and loved without conditions.

Her humility remained intact despite the recognition she earned, and her sincerity never faded.

Her departure is a painful reminder of life’s fragility. Today, we mourn not only a talented musician and actress, but a daughter, a sister, a colleague, and a true friend whose life, though short, was rich with impact.

The creative space she occupied will feel her absence, but her works both in music and film will continue to speak for her.

As we say our final goodbye, we find comfort in knowing that she lived authentically, loved genuinely, and gave her best to her craft and to those around her.

Though she has taken her final bow, her voice will continue to echo in our memories, her performances will remain timeless, and her spirit will live on in the hearts she touched.

Rest in perfect peace, my dear friend.
Your song has not ended it has simply changed form.

*Ayo Mojoyin Principal Partner at The City Pulse, Former National President, NGIJ*

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