Bloodlines of Theft: Corruption in Nigeria from the 1960s to Today; Who Will Break the Chain?

George Omagbemi Sylvester | Published by SaharaWeeklyNG.com

“They stole our future; then taught our children to do the same.”

From the ashes of colonial rule in 1960, Nigeria rose with immense promise, a land blessed with crude-oil, talent and a population hungry for progress. Yet, six decades later, corruption has eaten into the very fabric of the nation like a hereditary disease. It has become so deeply woven into the country’s political, economic and social DNA that many now describe it as something that “flows in our blood and veins.” From the corridors of power to the back alleys of bureaucracy, from the military barracks to the village councils, corruption is not just an act, it is a way of life.

The tragedy is not only that Nigeria’s leaders steal, but that they do so without FEAR or SHAME. Chinua Achebe lamented in The Trouble with Nigeria (1983): “The trouble with Nigeria is simply and squarely a failure of leadership.”

That failure began in the 1960s. Independence came with hope, but also with political greed. The First Republic, barely six years old, collapsed in 1966 under the weight of ELECTORAL FRAUD, NEPOTISM and TRIBAL POLITICS.

When the military seized power, many Nigerians thought corruption would be crushed with the iron discipline of soldiers. Instead, the khaki rulers perfected it. They replaced the ballot box with the barrel of the gun and turned the national treasury into a private vault.

During the oil boom of the 1970s, when Nigeria’s crude production skyrocketed, billions of petrodollars flowed into the country. Instead of electricity, roads, refineries and schools, we got abandoned projects, phantom companies and padded budgets. The saying “OIL BOOM, OIL DOOM” was born. A 1980 World Bank report on Nigeria’s public spending revealed billions unaccounted for; proof that the boom enriched only the connected few.

Then came the 1990s, the darkest chapter in Nigeria’s corruption history, epitomized by the regime of General Sani Abacha (1993–1998). His government institutionalized looting on a global scale. The Nigerian government, through investigations and international collaboration, confirmed that more than $5 billion was siphoned into secret Swiss accounts and foreign investments. The so-called “ABACHA LOOT” has been repatriated in tranches from Switzerland, the U.S. and the U.K. yet much of it has been RE-STOLEN or UNACCOUNTED for, a vicious cycle that mirrors the very rot it sought to correct.

Nigeria among the most corrupt nations in the world, scoring between 20–27 out of 100 on its Corruption Perception Index (CPI) over the past decade. This is not a rating of shame; but a mirror of our collective moral decay.

From 1999, when Nigeria returned to democracy, through the administrations of Obasanjo, Yar’Adua, Jonathan, Buhari and now Bola Ahmed Tinubu, corruption has remained a common denominator.
When Nigeria discovered oil in commercial quantity in Oloibiri in 1956, it should have guaranteed prosperity. Instead, it became a curse. A handful of elites cornered oil licenses, inflated contracts and built empires abroad. Nobel Laureate Wole Soyinka once said:
“The Nigerian tragedy is not the absence of riches but the presence of thieves in power.”

The sad reality is that the system rewards corruption and punishes honesty. The elite steal to get richer, and the poor cheer them on and aspire to replace them. A civil servant earning ₦150,000 monthly drives a ₦50 million SUV, yet no one asks questions. A governor misappropriates billions and becomes a senator after leaving office. The common man, meanwhile, cannot afford a loaf of bread or a sachet of water.
The tragedy is worsened by moral fatigue. Many Nigerians now believe that corruption is normal due to a SURVIVAL STRATEGY. The taxi driver gives bribes to policemen, the trader inflates invoices, the student cheats/pays their way in exams and the pastor manipulates offerings. This cultural acceptance of wrongdoing is what has made corruption so resilient.
Comedian Gordons once joked bitterly during a stand-up show:

“In Nigeria, corruption has a driver’s license. Even if you catch it, the police will tell you to release it because it’s their oga.”

Even I Go Dye, another popular comedian, used his platform to challenge the people directly, saying:
“We can’t fight corruption by clapping for the corrupt. The day Nigerians stop laughing at thieves, the thieves will stop smiling.”

Their jokes sting because they reflect truth. Comedy has become one of the last weapons for telling the bitter truth in a society where truth itself is endangered.
How did we get here and what truly can be done?
1. Rebuild Institutions, Not Just Arrest Individuals.
Corruption thrives where systems fail. The Economic and Financial Crimes Commission (EFCC) and Independent Corrupt Practices Commission (ICPC) were created to fight graft, but they are often politicized. Real reform means granting them operational independence, free from presidential or partisan control. Trials of corrupt politicians must be swift, public and conclusive. The message must be clear: if you steal from Nigerians, you will lose your freedom, your wealth and your name.

2. Strengthen Civic Accountability.
Corruption will not die in silence. Citizens must demand transparency. Every Nigerian project (from roads to hospitals) should have an online record accessible to the public. Civil society and investigative journalists must be protected and encouraged. As Dr. Ngozi Okonjo-Iweala once said,
“No one can fight corruption for Nigerians except Nigerians. Everyone has to be committed from the top to the bottom to fight it.”

3. Reform Campaign Financing.
Politics in Nigeria is the most expensive in Africa. When candidates spend billions to win elections, they must recover their “INVESTMENT” once in office. We must regulate political spending, make campaign donations transparent and ban anonymous contributions.
4. Create Economic Incentives for Honesty.
When civil servants are underpaid and undervalued, corruption becomes tempting. Pay must reflect responsibility. Digital payroll systems should be enforced across all government agencies to close loopholes. Reward honesty publicly and shame theft openly.
5. Cultural Reorientation.
We must teach integrity from the home to the classroom. A society that worships wealth without questioning its source will continue to breed thieves. Media, entertainment and religious leaders must champion integrity as a national value.
6. Follow the Money; Even Abroad.
The Western banks that house looted funds must be pressured to disclose and return stolen assets. Nigeria must strengthen its financial intelligence units to trace offshore transactions. The Abacha case proves that stolen wealth leaves a trail, we only need political will to follow it.
7. Empower the Judiciary.
Without an independent judiciary, anti-corruption is dead on arrival. Judges must be selected on merit, protected from political influence and held to the highest ethical standards.

The biggest lie ever told to Nigerians is that CORRUPTION IS UNSTOPPABLE and that it is PART OF OUR BLOOD. No, it is not GENETIC; it is a CULTURE. And like every culture, it can be unlearned. It begins with leadership, but it ends with us. Every bribe we pay, every rigged vote we tolerate, every silence in the face of theft, these are the nails we drive into our own coffin as a nation.

As the late Kenyan scholar Prof. Patrick Lumumba aptly said,

“Africa is poor because her leaders are thieves.”

Nigeria must decide whether it will remain part of that tragedy or rise as the exception.
Our children deserve more than this endless cycle of looting and lamentation. Corruption has stolen our future, but it does not have to own our destiny. The cure will not come from London or Washington; it will come from a generation of Nigerians who refuse to bow to thieves, who will name corruption for what it is: treason against the people.
Let this be the call to citizens, journalists, teachers and even comedians to make corruption socially unacceptable again. The elites may steal our gold, but they cannot steal our conscience unless we hand it to them.
And if CORRUPTION truly flows in our veins, then let INTEGRITY be the blood transfusion that saves Nigeria.

Rasheed Ayinde Adekunle : The Ibadan-Born Icon Who Redefined Fuji Music

Mayor Rasheed Ayinde Adekunle, also known as (Merenge) is a legendary and veteran Nigerian Fuji musician born on july 23rd 1963, He is known for revolutionizing Fuji music by incorporating modern sounds into the melody-which helped disseminate it across Fuji music audiences.

His professional career began in 1980, after he left his boss band and established his own music band, he was once a back up artist under late Ayinde majester Apanpa , his first musical album recorded and released in 1983 titled Owo( Money) under the record label of Alhaji Kamaldeen Oluyole records and while the second album was released in 1985 and third in 1986, he embraced Alhaji wasiu Talazo” Fuji style in 1984 after they met in 1983 in Ibadan .Rasheed Ayinde was born and brought up in Ibadan, he attended progressive day school Aladorin isale osi Ibadan, the same school attended by the Olubadan of Ibadan his imperial majesty Oba ( Senator) Rasheed Adewolu Ladoja( Arusa1) and Senator Sarafadeen Abiodun was his class mate in the same school.He is also a respected cultural ambassador and he has received so many recognitions, chieftancy title and awards.

Early life and career
Born in 1963 in Ibadan by late Alhaji&Alh Liadi Olalere of Ile Alaja, Ita Okoro, isale Osi Ibadan.
He showed a passion for music at age tender age, he has been so fantastic ever since then.

He started from “Were” while he was 13years of age with his twin brother to awake Muslims during Ramadan period, he joined late Ayinde Majester Apanpa at very tender age’ while he’s still in secondary school, he attended Baptist secondary Oke Ado Ibadan but he couldn’t finish his studies due to financial constraints.

He was once a “motor boy” with the likes late NURTW boss Alhaji Taofeek Oyerinde Fele before he ventured into music.

He joined the band of Ayinde majester Apanpa around 1978.

Musical career and impact

His first album was released in 1983 named Owo( Money),another one in 1985,Owo 2(money power) was released in 1986 and he has released over 40albums up till date.

Early 1990’s he created a new Fuji music style/ genre known as “Merenge” a lively style of musical genre, known as energetic, two beats rhythm which combines African and European influences, this music is characterized by simple side to side hip dance and solo classical genres. This innovation was introduced by Rasheed Ayinde Adekunle into Fuji music and it was embraced and emulated my many Fuji musical artists across the nation.

He had his first music travel tour in 1988 to France 🇫🇷 ( Paris), as the first amongst his contemporaries and the first Ibadan based Fuji musical artist to travel overseas to perform and ever since then, he has toured almost all the continents in the world, Africa, Asia,Europe, Uk, North America etc.

He’s known for known for signature blend in Fuji music,he’s considered as the master of his genre and he has several numerous accolades both home and abroad.

He’s known for his signature name OGO-IBADAN” he’s married and blessed successfully children. Mayor Rasheed Ayinde is known for his leadership style,humility, humbleness, integrity and professionalism.

MASSIVE SUPPORT FOR NEW RIGASA LOCAL GOVERNMENT AS AFAKA COMMITTEE SUBMITS 318,600 SIGNATURE PETITION

In a significant step towards the creation of a new Local Government Area, the Afaka Ward Technical Working Committee for the proposed Rigasa Local Government has formally handed over data containing 318,600 signatures of supporters to the Central Working Committee (CWC).

The handover ceremony, which took place at the Skill Acquisition Centre in Mando Sabon Garin Afaka, was witnessed by a broad coalition of Afaka ward stakeholders, including traditional rulers, religious leaders, and youth representatives.

The Chairman of the Technical Committee, Tasiu Musa, while presenting the data, clarified that the 318,600 figure represents a significant portion of public support but is not the ward’s total population. He stated that the enumeration was halted due to constraints of time and finances needed to support supervisors and enumerators. He expressed profound gratitude to the Central Working Committee for its financial backing, which made the extensive data collection possible.

In his address, the Chairman of the Central Working Committee, Alhaji Muazu Abubakar Mohamed Ruma (Tafidan Afaka), commended the technical working Committee for its diligence in achieving the milestone. He then issued a strong appeal to the National Assembly and the Executive arm of the government, urging them to prioritize the creation of the Rigasa Local Government with its Headquarters in Sabon Garin Afaka.

“With this overwhelming number, it is clear that the people have spoken. The combined population of just Rigasa and Afaka is over five million,” Alhaji Ruma noted. “The creation of this Local Government should be a priority for all arms of government to bring governance closer to the people.”

The event featured addresses from prominent religious leaders who unanimously threw their weight behind the movement and praised the efforts of both committees.

Malam Bashir Adam Saleh Algoni, the Deputy Imam of Zangon Daura Jumma’at Mosque in Mando Sabon Garin Afaka, applauded the initiative and the meticulous work of the committees. He offered prayers for the success of the proposal and for divine guidance for the government in considering the request.

Similarly, Sheik Muhammadu Salisu Musa Sudais, the Chief Imam of Sudais Jumma’at Mosque and Hayin Idi Musa Jumma’at Mosque in Mando, described the movement as a righteous struggle for development. He commended the Central and Technical Working Committees for a job well done and prayed for unity and progress.

In a show of cross faith solidarity, Reverend Job David Abubakar, the Chairman of the Christian Association of Nigeria (CAN), Airport Afaka, also expressed full support. He joined his voice in appreciating the committees for their dedication and service to the community. Reverend Abubakar further offered prayers, asking for divine intervention so that “those who are going against this movement may come back to their senses and join hands to move Afaka ward forward for the collective good.”

This submission from Afaka Ward follows the earlier completion and submission of data from the Rigasa ward, consolidating the widespread demand for the new local government creation. The movement now awaits the consideration of the state and national assemblies.