The security crisis in Zamfara State is set to go a full circle after the state governor, Dauda Lawal, secretly met bandit leaders, in a repeat of a strategy that analysts have dismissed as dangerously ineffective and capable of enabling the terrorists to regroup and escalate attacks on Nigerians.

Governor Lawal reportedly hosted the bandit leaders at Command Guest in Gusau, the state capital, on Sunday.

A source privy to the meeting named the bandits who met the governor as Wadalle, Ardo Nashawari, Na’eka and others lead by Alhaji Tukur, the state chairman Meyyeti Allah, and some members of the Fulani community in the state.

The source, who craved anonymity because of the security sensitivity of the issue, explained that “the meeting was held under the guise of reconciliation and was at the behest of and under the instructions of the government of Zamfara State.

“Some of the bandits were escorted to the meeting venue by members of the Zamfara State Community Protection Guards dressed in military uniform,” the source revealed.

A security analyst in Zamfara State, Alhaji Ahmed Bakare, had some weeks ago said the security challenges in the area “involves some powerful individuals in Nigeria,” saying that there have been mentioned of “some powerful individuals in Zamfara State, who are using their mining sites to influence the bandits ravaging the entire state.”

Another analyst, who crave anonymity, said “These bandits are playing games with the governor because each time the military or federal might goes after them they appear with the gimmick of negotiating amnesty or ceasefire only to disappear with the funds made from the supposed peace initiative and use it to re-arm themselves.

He said, “A thorough analysis will show that the Governor’s approach is faulty and shows that he only cares when the bandits seem to be threatening his gold mining business.”

The governor’s meeting with the bandits have reportedly increased the despondency among residents of the state. The security expert said “residents are of the view that each time such meetings held they have led to more loss of life and destruction of property and that from every indication people no longer have confidence that the governor can bring about lasting peace because the bandits have reportedly shown that they are part of his government.

“People find it unconscionable that the bandits met with the governor and were able to return into the forests without consequences and that same had happened in the past with bandits even getting chieftaincy titles that were followed with more killing of innocent citizens,” he revealed.

***Builds ₦10 Billion War Chest to Wrestle
***Says Zamfara Won’t Be Like Rivers

The Northern Patriots for Justice and Democracy (NPJD) has accused Zamfara State Governor, Dauda Lawal, of launching a political war against President Bola Tinubu and Minister of State for Defence, Bello Matawalle, over mounting calls for a declaration of a state of emergency in the state.

In a statement issued in Kaduna on Sunday and signed by its president, Alhaji Ibrahim Shehu Gwandu, the group said Governor Lawal has pulled out ₦10 billion from local government funds to bankroll a nationwide and international propaganda campaign aimed at deflecting pressure from the presidency and portraying Zamfara as politically stable.

“We have credible intelligence that Governor Dauda Lawal has withdrawn over ₦10 billion from Zamfara’s local government account to fund media propaganda, mobilise surrogate groups locally and internationally, and mislead the world into thinking Zamfara is not on the brink of collapse,” Gwandu said.

“This war chest is being used to shield his administration from scrutiny, distract the world from the state’s ongoing legislative coup, and dissuade President Tinubu from acting decisively.”

The group also alleged that part of the governor’s media strategy is to sponsor fictitious civil society groups to launch a coordinated smear campaign against Matawalle, including authoring phony petitions to the Economic and Financial Crimes Commission (EFCC).

“These groups have been paid to fabricate petitions against Matawalle and frame him as the enemy of progress in Zamfara,” Gwandu said.

“They are manipulating the narrative, trying to make it seem like the former governor is being hounded for corruption, when in reality, it is Matawalle’s close ties to President Tinubu and his firm stance on insecurity that have made him a target.”

Gwandu further accused the governor’s camp of “weaponising falsehood” against the federal government.

“There is now a calculated attempt to shift public anger toward the presidency by pushing the narrative that Tinubu is responsible for the hunger in the land. But the truth is, Dauda Lawal has squandered the resources of Zamfara State and has virtually nothing to show for his almost two years in office,” he said.

Zamfara has faced growing calls for a state of emergency in recent weeks. Armed attacks have intensified across several local government areas, displacing thousands and deepening the state’s humanitarian crisis.

At the same time, the political structure has fractured, with 10 suspended lawmakers forming a parallel assembly and claiming legislative authority—effectively splitting the house into two warring factions.

The NPJD warned that Governor Lawal’s actions amount to an open confrontation with the federal government.

“This governor says Zamfara is not like Rivers. But what does that mean? The people of Zamfara are dying daily. Children, farmers, traders are caught between bandits and political egos. And instead of cooperating with federal authorities, he’s preparing for war against the same government elected to secure our lives,” Gwandu stated.

“It is irresponsible and dangerous for any sitting governor to wage a political battle against the Commander-in-Chief while his state burns. The message from Gusau is clear: Dauda Lawal is more concerned with 2027 than with the lives being lost in Zurmi, Anka, Maru, and beyond.”

The group condemned the use of state funds to influence public perception, calling it a grave abuse of power.

“Let it be known that Zamfara State is not a monarchy. The constitution does not give any governor the right to withdraw billions of naira without transparency and accountability. That money belongs to the people. Yet we hear of payments made to PR consultants, political lobbyists, and social media influencers to defend the governor rather than defend the people,” the statement added.

Gwandu said NPJD had already submitted petitions to the Economic and Financial Crimes Commission (EFCC) and the Independent Corrupt Practices and Other Related Offences Commission (ICPC) over the alleged financial infractions.

He warned that civil society groups across the north would soon embark on mass action if the federal government fails to act.

“We will not watch in silence as Zamfara is turned into a personal kingdom. If nothing is done, we will mobilise peaceful protests across major cities in the north to draw attention to the abuse of office and worsening insecurity. Enough is enough.”

The group also urged President Tinubu to remain resolute in his mandate and not be swayed by “stage-managed” appearances of stability.

“President Tinubu has a duty, not just to the constitution but to every Nigerian, to act in the interest of national security. Zamfara cannot be allowed to descend further into anarchy because one man wishes to avoid federal oversight. The law must take its course.”

Gwandu further called on traditional rulers, community elders, and religious leaders in Zamfara to speak up, saying their voices are crucial in preserving the state’s democratic integrity.

“Zamfara is bleeding. The people deserve a leadership that puts their safety above politics. This is not a time for fence-sitting. If they remain silent, history will judge them as enablers of the current rot.”

As the federal government considers its next steps, the unfolding drama in Zamfara is fast becoming a test case of constitutional authority, state accountability, and the limits of political grandstanding in the face of national security.

THE TRUE HISTORY OF ODÙDUWÀ AND YORUBALAND: A CALL FOR HISTORICAL RESTORATION AND TRADITIONAL DIGNITY

Security Expert/Surv.
Prince Amb (Dr) Adedipe Dauda Ewenla
Akinjagunla Aare Ona Kakanfo of Yorubaland,
NIS, DiL, PSU, BSc, MSc

In Yorubaland, we need to forget the colonial history and the religiously influenced narratives about the Yoruba people. The manipulation is too much, to the extent that some ignorant beliefs now dominate our understanding of who we are.

In our historical record, we have two dominant and popular versions of the Odùduwà origin story — but both are fake, without concrete evidence. This distortion is the genesis of many of Yorubaland’s problems. It is the main reason traditional rulers are constantly fighting for supremacy, especially between the Ooni of Ife and the Alaafin of Oyo. Some people support the Ooni, while others support the Alaafin.

This fight will only stop if we return to our original history — the story that says Odùduwà came from heaven (Odùduwà Tèwòràn). This version has strong backing in oral tradition and spiritual belief, and evidence of it exists up to this day.

1. The history that claims Lamurudu (or Lamududu) gave birth to Odùduwà, who then gave birth to Okanbi, who then had seven children — is a fabricated lie. It was created by religious leaders when they wanted to condemn our traditions and culture. They found it difficult to accept that Odùduwà came down from heaven. Instead, they wanted us to believe that they were the first settlers on earth.

2. Another story says Odùduwà came from an Arabian country and refused to accept Islam. This, too, is a fantastical and fabricated lie. There is no proof anywhere that Odùduwà came from the Arabian Peninsula to Ile-Ife. There is no house or trace of Lamurudu or Okanbi in Ile-Ife till today. They used the fact that our forefathers couldn’t read or write to manipulate the history of Odùduwà and the Yoruba people.

Some people find it difficult to believe that Odùduwà came from heaven (Tèwòràn), but my question is: do those who reject that story believe in God? If they do, then they should also believe that there is nothing Almighty God cannot do.

If they believe the religious stories in the Quran and the Bible — for example:

That a fish swallowed someone for three days (Prophet Yunus / Jonah),

That someone died and rose after three days (Jesus Christ),

That Allah sent angel Jubril to Prophet Muhammad,

That Prophet Muhammad married a wife at age six,

That a baby used his leg to dig the ground and created a stream (Zamzam water),

Then they should also accept Yoruba traditional beliefs as recorded in Ifa. These things may be hard to believe, but they are accepted in faith so our own traditions deserve the same respect.

Let me make this clear: Odùduwà did not have only seven children. That story is another fabrication by religious and colonial scholars. I can categorically say that Odùduwà had many children not just seven or one but that is a story for another day.

The only person who has rights across the entirety of Yorubaland is Alaafin. This is based not only on oral and traditional history but also on legal judgment. During the reign of Oba Lamidi Adeyemi III, there was a legal matter between the Alaafin and the past Ooni, Oba Adesoji Aderemi. The matter went to the Supreme Court, which ruled in favor of the Alaafin affirming that he has overarching rights in Yorubaland. Only Alaafin has the authority to confer titles over Yorubaland.

*Some important clarifications:*
The issue of Alaafin not standing up to greet the Ooni at an event is not an insult. It is in fact the correct tradition. No king is expected to stand up and greet another person whether they are a king or not.

In the Nigerian constitution and protocol, it may be required that Obas stand to greet governors and presidents, but in our Yoruba culture and tradition, it is wrong.

You will never see respected Obas like the Awùjalẹ̀ of Ijẹbu, the Aláké of Ẹ̀gbá, or other prominent rulers attending events anyhow or behaving like ordinary citizens.

The Ooni must respect Yoruba culture and stop attending every event and visiting politicians constantly. I hope that the new Alaafin, Ọba Ọláyẹmí Ọwọádé, will uphold the dignity of the throne and not join such practices. Traditional rulers must carry themselves with the dignity of their titles.

A king should not:

Shake hands or hug people unnecessarily.

Stand to greet anyone if already seated with the royal staff (Ọpá Aṣẹ or Irukere).

Eat or drink in public.

Uncover their head outside their inner chambers.

*The Supremacy of the Alaafin*
Let it be known: the Ooni is not the supreme king in Yorubaland. Alaafin is more supreme according to our traditions and culture. Alaafin’s throne is the only empire in Yorubaland. Any tribe or person who claims that Alaafin has no control over their land is simply being dismissive or ignorant.

We must return to the truth. We must respect our traditions. We must believe in our own story as much as we believe in others. Only then can we have unity, peace, and dignity in Yorubaland.

Legal Clarification Regarding the Supreme Court Case
There has been widespread reference to a Supreme Court case involving His Highness Lamidi Olayiwola Adeyemi (Alaafin of Oyo) and Oba Adesoji Aderemi (Ooni of Ife),

*The previously cited case*
Case Title: His Highness Lamidi Olayiwola Adeyemi (Alaafin of Oyo) & Others v. Attorney-General of Oyo State & Others
Suit Number: SC.409/1968
Citation: (1984) 1 S.C.N.L.R. 525

Actually involved a boundary dispute between Oyo and Ogbomosho communities, not a supremacy contest between the Alaafin and the Ooni. The Supreme Court upheld the administrative powers of the Boundary Settlement Commissioner,

This clarification is important to maintain factual accuracy while upholding the strong call to cultural truth and identity.

Security Expert/Surv.
Prince Amb (Dr) Adedipe Dauda Ewenla
Akinjagunla Aare Ona Kakanfo of Yorubaland,
NIS, DiL, PSU, BSc, MSc