Farmers Submit Petition to Governor Abiodun Over Violent Land Takeovers in Ilaro Communities

Farmers and residents from five Ilaro communities in Yewa South Local Government Area of Ogun State have expressed concern over increasing incidents of attacks and land encroachment by armed land grabbers

The people of Iweke, Idode, Koto-Obo, Ilobi-Omuwa, and Ileba have petitioned the Ogun State Governor, Prince Dapo Abiodun, expressing profound concern over the alleged escalating terror on their ancestral farmlands

The petition, made available to StarTrend Int’l by the group’s spokesperson, Pastor Oyero Olurin, painted a grim picture of the situation: “For several weeks now, these criminal elements, operating in defiance of your administration’s Anti-Land Grabbing Law and despite the efforts of our revered Paramount Ruler, His Royal Majesty Oba Kehinde Gbadewole Olugbenle, have continued to violently invade our lands.”

The group alleged that the invaders – armed with dangerous weapons – have been assaulting farmers, destroying decades-old crops such as cocoa and citrus, stealing livestock, and intimidating villagers with impunity.

“The scale and frequency of these attacks have reached intolerable levels”, the petition reads. “Many families – who have cultivated these lands peacefully for over 150 years – have now been displaced.

“They live in fear, unable to tend to their farms during this crucial planting and harvesting season.”

Warning of the potential consequences if the crisis remains unchecked, the farmers said it could lead to severe food insecurity, economic collapse in the region, and possible loss of lives.

The petitioners also called out the alleged complicity of law enforcement. “We urge Your Excellency to call the Nigerian Police to order”, they wrote, accusing certain officers of interfering unlawfully in civil land matters.

They stressed that land disputes should be handled by legally recognized bodies – the courts and traditional rulers.

The farmers alleged that some land speculators, working in collaboration with land agents and legal practitioners, are leveraging the police to harass rightful landowners.

“These speculators have been filing baseless petitions that lead to the arbitrary arrest of innocent farmers. It is a deeply troubling abuse of power.”

More alarming, according to the group, is the report that some land grabbers are using police protection to illegally sell large tracts of farmland.

“They claim ancestral ownership without offering any valid documentation. Why are these claims only surfacing now, when their ancestors never contested these lands?”

In a passionate appeal, the petitioners urged Governor Abiodun to:

1. Direct security agencies to disarm and remove the invading groups;

2. Enforce the Ogun State Anti-Land Grabbing Law without delay;

3. Investigate and prosecute those responsible for the attacks;

4. Provide relief and support to displaced families and those who lost property;

5. Establish a monitoring task force to prevent future occurrences and protect at-risk communities.

The letter concluded with a note of hope – “We trust in your leadership and commitment to justice. Your swift intervention will help restore peace, dignity, and the rule of law in our communities.”

The petition was jointly signed by concerned residents and leaders from the affected villages.

From Stop-and-Go to Lawlessness: What Traffic Lights Reveal About Our National Character.

By George Omagbemi Sylvester | Published by Sahara Weekly

If we can’t govern ourselves at a junction, how can we claim the right to govern a nation?

Introduction: The Crossroads of Character.
In societies, true leadership is not tested in parliamentary chambers, presidential villas or high offices; it is tested at the junctions of daily life. Something as simple as a traffic light going out reveals the moral fabric of a people, their sense of responsibility and their willingness to respect order without coercion. In South Africa, when a traffic light malfunctions, most drivers instinctively impose a “Stop and Go” system, respecting each other, waiting their turn and preserving order. In that moment, the people themselves become the government.

In Nigeria, however, the same situation often spirals into chaos. Drivers blow horns aggressively, push into intersections, drive against traffic and ignore the principle of fairness. Rather than imposing order, Nigerians wait for external intervention; whether LASTMA, police or soldiers. Even when officials are present, disorder often persists. This difference is not merely about traffic management; it is about values, about the very essence of governance and nationhood.

The Traffic Light as a Mirror of Society.
Political scientist Francis Fukuyama, in his seminal work Trust: The Social Virtues and the Creation of Prosperity, argued that “a nation’s prosperity and strength depend less on natural resources and more on the level of trust that exists between its citizens.” The traffic light analogy demonstrates this truth. In South Africa, citizens show a willingness to trust one another to obey unwritten rules in moments of crisis. In Nigeria, mistrust, impatience and self-interest dominate, leading to gridlock and anarchy.

A broken traffic light is, therefore, not just a technical failure; it is a mirror reflecting the broken social contract between Nigerian citizens.

The Psychology of Order and Disorder.
Sociologists often stress that law and order are not enforced merely by government agencies but by social consciousness. Émile Durkheim, the father of sociology, warned that when social norms break down, “ANOMIE” sets in – chaos rooted in the erosion of shared moral values. Nigeria exemplifies this anomie.

Why do Nigerians behave differently from South Africans in this same situation? The answer lies in collective psychology. Nigerians, conditioned by decades of government failure and corrupt leadership, no longer see themselves as responsible stakeholders in governance. Instead, they wait for authority, and when authority appears, it is often disrespected or undermined. As Prof. Wole Soyinka once declared, “The man dies in all who keep silent in the face of tyranny.” But perhaps even more deadly is the death of civic responsibility in everyday life.

Leadership Beyond Aso Rock.
We often criticize our presidents, governors and ministers, blaming them for every dysfunction. Indeed, Nigeria’s leadership has been historically flawed; corruption, impunity and incompetence are well-documented. Yet, as Mahatma Gandhi once said, “Be the change you wish to see in the world.” If ordinary Nigerians cannot self-regulate at a junction, can we genuinely claim moral authority to demand better governance from above?

True leadership begins at the grassroots. The man who cuts corners in traffic is the same man who would cut corners in public office. The driver who ignores rules in Oshodi today is no different from the politician who manipulates electoral laws tomorrow.

The South African Contrast.
It is important to highlight that South Africa is not without its problems – corruption, unemployment and xenophobia remain pressing issues. Yet, in matters of traffic order, they exhibit a higher civic consciousness. This culture is not accidental. South Africans have been repeatedly taught through campaigns, law enforcement and civic education that responsibility is shared.

According to a 2023 report by the South African Road Traffic Management Corporation (RTMC), nearly 60% of road users polled believe that obeying traffic rules is part of “NATIONAL PRIDE.” Compare that to Nigeria, where traffic violations are normalized and bribery at checkpoints undermines enforcement.

This contrast demonstrates that governance is not just about leaders; it is about collective responsibility. As Nelson Mandela said, “Freedom is not just to cast off one’s chains, but to live in a way that respects and enhances the freedom of others.”

The Culture of Impunity in Nigeria.
Nigeria suffers from what I call the “SYNDROME of SELECTIVE OBEDIENCE.” We obey rules when forced, when soldiers wield whips or when police hold rifles. When there is no authority figure, lawlessness thrives. This culture is rooted in impunity.

Transparency International consistently ranks Nigeria among the most corrupt nations globally. The 2024 Corruption Perception Index placed Nigeria at 145th out of 180 countries, reflecting not only corrupt leadership but also a society that tolerates shortcuts. A traffic light breakdown is the smallest arena where this impunity manifests; but the consequences echo into larger spheres of governance, economy and politics.

Civic Responsibility: The Missing Link.
The problem of Nigeria is not only leadership failure but also citizen failure. As Chinua Achebe observed in The Trouble with Nigeria: “The trouble with Nigeria is simply and squarely a failure of leadership.” Yet, leadership is not limited to political elites. Achebe himself admitted that ordinary Nigerians tolerate mediocrity, excuse bad behavior and perpetuate corruption at the micro level.

Civic responsibility (understood as the duty of citizens to contribute to societal order) remains alien to many Nigerians. Until we embrace self-discipline, our democracy will remain weak, our governance chaotic and our future uncertain.

Lessons for Nigeria.
Education in Civic Culture: Nigerian schools should emphasize civic education beyond theory. Students must be trained in practical responsibility – queuing, obeying signals, respecting order.

Public Campaigns for Shared Order: Just as South Africa runs road safety campaigns, Nigeria needs a nationwide consciousness movement. Slogans like “Obey the Light, Save a Life” should flood the media.

Accountability in Small Things: Nigerians must realize that corruption is not only about stolen billions; it is about ignoring rules, driving against traffic or bribing an officer.

Collective Responsibility: Citizens must accept that governance begins with them. Government cannot regulate every junction; society must self-regulate.

Final Analysis: Governance Begins at the Junction.
The broken traffic light has exposed our broken values. In South Africa, people rise above dysfunction and self-govern. In Nigeria, we descend into chaos, waiting for LASTMA, police, or “big men” to impose order. This attitude mirrors our national tragedy: a people waiting for messiahs instead of embodying responsibility.

Until Nigerians learn to govern themselves in the smallest of matters (whether at a traffic light, in a queue, or at a public office) no president, no governor, no reform will save us.

As the African proverb says, “The ruin of a nation begins in the homes of its people.” Our ruin is visible every time a traffic light goes out and chaos ensues. If we cannot lead ourselves at an intersection, how can we expect to lead a nation?

QueenSeidat Ibrahim Awa: A Beacon of Hope and Spiritual Grace

By Taofik Afolabi

QueenSeidat y Awa is a distinguished philanthropist, humanitarian, and spiritual figure whose life is a testament to compassion, service, and unwavering faith. Known for her deep connection to Islamic values and her extraordinary devotion to humanity, QueenSeidat has become a powerful symbol of hope and inspiration for many—both within and beyond the Islamic world.

Married to the esteemed Dr. Ibrahim Awa, QueenSeidat is celebrated not only for her beauty and grace but for her humility, wisdom, and generosity. Her union with Dr. Awa has become a beacon of harmony and shared purpose, amplifying their collective impact across communities.

Driven by a profound love for Prophet Muhammad (peace be upon him), QueenSeidat’s spiritual journey has touched the hearts of those who encounter her. Her reverence for the Prophet is unmatched, and she consistently channels that love into acts of kindness, social empowerment, and spiritual upliftment.

Those closest to her describe her as a woman of valor—beautiful, kind-hearted, respectful, and deeply spiritual. She carries herself with dignity and purpose, radiating a sense of peace that uplifts the weary and gives strength to the vulnerable. Whether through charity, mentorship, or silent acts of service, QueenSeidat has dedicated her life to uplifting the hopeless and giving voice to the unheard.

QueenSeidat Awa’s influence transcends borders. Her work continues to positively impact lives, particularly within Islamic circles, where she is regarded as a blessing to her generation—and a guiding light for generations yet unborn.

In every sense, QueenSeidat Ibrahim Awa embodies the values of faith, service, and love. Her legacy is not only being written in history but also in the hearts of all who have been fortunate enough to encounter her.