society
THE CITY OF ERUKU ON THE WORLD MAP ~BY JIDE J. OMOTINUGBON
THE CITY OF ERUKU ON THE WORLD MAP
~BY JIDE J. OMOTINUGBON
Growing up in the City of Eruku in the sixties, (well, we call our town Eruku City) we knew of no other world beyond what life bestowed on us. We went to the stream to fetch waters and to swim. We went to the farm to cultivate the farmland. We hunted for rodents and crickets. We rolled the bicycle tires around. We rode the rented bikes. We participated in the local wrestling competition. And as times went by, we started going to school. I, as with most of my mates, did not start elementary (primary) school until the age of eight. We knew of no other world. As time passed, we began to realize that there were other worlds beyond the city of Eruku as evidenced by the commercial lorries bringing strangers in on market days to sell and buy things. The market days back then were held nine days interval. We saw new faces and new things. We began to realize that there were other things around the world beyond our town. While still in elementary school, we travelled to Koro and Oke-Opin for inter-house sports competitions including games of soccer and athletics. Those were the worlds we knew. The first time I had the “luxury” of going beyond the vicinity was my final year in elementary school when I travelled to Zaria en route Ilorin.
During the major festivals, we saw the whole town filled up with indigenes based outside the town. We heard stories of towns where they were, to make money. We heard of Ilorin, Zaria, Kaduna, Lagos, Ibadan and some other places. We heard stories of tapped water, electricity, tarred roads and other exotic things. We learned in social studies and later, in geography, the names and location of places on the map. Big towns within and outside the country but Eruku was never placed on any of those maps. We began to dream. We were wondering when and if ever our town would develop and be renowned. Just dreaming. No sooner, we had a secondary school built through communal efforts. That was in 1969. Students came from all over even people who did not speak Yoruba – all the way from Ebira-land and Igala-land which used to be part of the then Kwara State.
Dreams. Our dreams remained on what could we do to place the name of our town on the map. We read and studied some books. We listened to radio. Heard the names of some political leaders (mainly military.) We dreamt of joining the military when we grow up. Dreamt of reading law. Or become engineers. Do whatever it takes to get the name of our town on the map. It was slow. Painfully slow. Until now, it was like the town did not exist. Everything we have in the town was mainly through communal and church efforts: elementary schools, secondary schools, cottage hospitals etc. Whenever the government decides to intervene, it would put up some structures with no human to man them. We were, for example, once promised tapped water and a dam was to be built and before we knew what was happening, the bridge connecting our town to the next one, Koro, was blown off the river that was to be dammed! That created some enmity between us and our next-door township neighbor who thought the Eruku people did them bad.
We did not do really bad in terms of efforts at growing and developing our town. We are educated. We had scholars and professionals in every field of life. A few of them found their ways into government and governance which raised our hopes that, finally, our dreams were coming through. Not exactly. Because they still did not put the name of our town on the world map.
The most common trait of anyone born or raised at Eruku is resilience. The cognomen and clarion call of every Eruku born and bread is as follow:
Eruku Nain o! Eh O! (All true born of Eruku! Yes! We’re here!) Aru bain boo? (Are you scared?) Aru e b’eiye oko! (The bird is not scared of the wilderness!) Omo Eruku Mesi – (The true son of (Oyo) Mesi) Yi kee s’aru l’Oyo (Who is not a slave in Oyo) Omo Eruku ba ti woo ko l’are, ija mon rii da! (When anyone from Eruku tells you that an issue is no longer a joking matter, then the next step is to fight!)
Fast forward to the 21st century when street names and names of towns and individuals can be easily located through google and artificial intelligence. Every once in a while, when we type in the name of our town, a thing or two pops up. Now, it is more than that!
Tuesday, November 18, 2025 finally was the day that the name of Eruku made it to the world map. Not in the best way we have been hoping. If not for an innocuous livestreaming of the church program, showing people being herded including Mama Emiola, (Iye Ade whose residence is directly in front of our family house) the event of that day would have passed like any other and just adding to the statistics of the rampant kidnappings going on in the country. But not when Eruku was about to be put on the world map. It touched everyone’s nerves, nationally and internationally more so those of us who have family members among those that were kidnapped.
First, it was my spouse’s home church, the Christ Apostolic Church (CAC Oke Isegun) where her late mother was the choir’s matron. Everyone calls her Iye Akorin (choir’s matron.) Then her aunt (the one following Iye Akorin) was at the church service but released by the bandits after a short walk apparently due to old age. Then my niece, Titilayo Balogun (Nee Omotinugbon.) Then another niece’s son, Ebenezer Aina. Then Grace Moyeni Balogun, my spouse’s classmate in high school. Then, two Iyabo’s related to my spouse through marriage. Then ‘Molola my brother-In-law’s niece and her son. ‘Molola’s older sister was killed in an earlier attempt at abduction while coming from a wedding. At that time, ‘Molola was shot in the arm and was still recuperating from that dastardly event when she was kidnapped with the others right inside the church. There were two high school teachers among those that were kidnapped. I did not know all the thirty-eight now free abductees but I do know someone who knows someone who knows someone. Not to forget that three of the church attendees were killed and among those that were killed was the spouse to one of the abducted women who would only be learning of her spouse’s death on her release.
I am a psychotherapist listening almost on a daily basis to the traumatic experience of individuals. I have had patients whose stories cannot be retold anywhere because they were not believable. They are better imagined. And one of the freed abductees said as much in a TV interview when he said that their experiences were unimaginable. What gave me sleepless nights were how these victims would deal with the trauma. Is it the fear of going to church? The fear of hearing sounds that remotely sounds like a gun? Fear of being in a crowd or being alone and isolating? And we have not even heard their stories. The experience a seven-year old or a sixty-four-year-old went through. (The age-range of the abductees was seven to sixty-four.) And we are not even used to being in therapy in our environment. Sad.
I tried not to dwell into the politics but taking politics out of governance is like (as someone once remarked) taking mathematics out of physics. The only representative we have in government is the ward councilor! No board member of any parastatal. No commissioner. No adviser. No member of the state or federal assembly. In other words, we do not have anyone close enough to talk to those governing us. And yet, every election cycle, they seek for votes and the community is always divided about which of the major parties to support. Not until the incident, I have never heard of any visit made to the community by any top government official including the governor. Now, those of us not living in the community are advised not to come home due to “security reasons.”
And talking of security, why has it been difficult for the Nigerian government to devolve the security apparatus? How can someone from the Northern or Eastern part of the country be made the Divisional Police Officer (DPO) of a remote town in Kwara State? How much is the remuneration of a police officer that would require him being transferred from Adamawa to Enugu? It does not make any sense. None whatsoever. What we know of in normal clime is county (local) police where those recruited into the force are from or reside in the areas where they are policing. They know the terrain. They know the people. Intelligence gathering would be easier. I have never heard of the Inspector General of Police in United States of America! Not even in Britain, our colonial lord. There are other security arms that could be federalized like the department of state security (DSS.)
I am really veering off. I hope the Kwara state government would be kind enough to give us, the people of Eruku, some hearing by putting one or two members of our community close enough to the process of governance so we will have the opportunity to whisper our demands to the government. At the expense of repeating ourselves, we have professionals across the board. We also have political gladiators that would fit in anywhere. Now that our beloved Eruku is now nostalgically on the world map, we are appealing that we be given the opportunity to have a sense of belonging.
Dishonouring Fathers Pollutes Your Source and Limits Destiny — Dr. Chris Okafor
“A father’s blessing is tied to your breakthrough and can change life’s patterns.”
Dishonouring one’s father—whether biological or spiritual—can disrupt the source of a person’s blessings and hinder progress in life. According to the Generational Prophet of God and Senior Pastor of Grace Nation Global, Christopher Okafor, honouring one’s father is a spiritual principle that preserves destiny and unlocks divine favour.
Dr. Okafor made this statement during the Sunday Divine Intervention and Breakthrough Service held on March 15, 2026, at the international headquarters of Grace Nation Worldwide in Ojodu Berger, Lagos, Nigeria.
The Power of a Father’s Blessing
In his teaching, the cleric described a father as a spiritual source.
According to him, when individuals respect and honour their source, they create a pathway for blessings, stability, and the fulfillment of their inheritance in life.
“One of the most dangerous practices for a believer is dishonouring a father,” he said.
“When the source is honoured, life flows well and destiny is preserved.”
He warned that when a father releases a negative declaration, it can become difficult for a person to experience lasting success, regardless of their level of hard work or skill.
“You may be hardworking,” he noted, “but if the source is polluted, progress can become difficult.”
Patterns Passed Through Families
Continuing his sermon in the series “Patterns – Part 2,” Dr. Okafor explained that many individuals struggle with recurring challenges within their families.
He suggested that hostility, blackmail, or disrespect toward authority figures may sometimes reflect deeper unresolved patterns within family lineages.
According to him, such patterns can affect a person’s progress until they are consciously addressed.
Breaking Negative Patterns
The preacher emphasized that the blessing of a father can interrupt negative family cycles.
Regardless of the patterns affecting a family, he said, a sincere blessing from a father figure has the spiritual authority to shift circumstances and open new paths for success.
He further advised believers to live responsibly, follow divine instructions, and remain prayerful.
“When you honour your fathers and walk in obedience,” he said, “God releases guidance and answers prayers speedily.”
Service Announcement
Meanwhile, Grace Nation Worldwide has announced that its annual flagship family liberation conference, “Harvest of Babies 2026,” will hold in the last week of March at the church’s international headquarters in Ojodu Berger, Lagos.
According to church officials, the conference is designed for couples and individuals trusting God for the fruit of the womb. The event is expected to attract participants from different parts of the world seeking spiritual support and prayer for miracle children.
Dr. Okafor encouraged expectant parents and families believing for children to participate in the prophetic gathering, expressing faith that God will bring transformation and testimonies to many lives.
ADC Unveils Opposition Strategy as Obi, Atiku, Amaechi Move to Challenge Tinubu in 2027
By George Omagbemi Sylvester
“Opposition heavyweights explore coalition strategy under the African Democratic Congress as political analysts debate whether a united front can realistically challenge President Bola Ahmed Tinubu in the 2027 presidential election.”
Peter Obi, Atiku Abubakar, and Rotimi Amaechi are working together under the platform of the African Democratic Congress (ADC) as part of a coordinated political effort aimed at defeating Bola Ahmed Tinubu and the ruling All Progressives Congress (APC) in the 2027 Nigerian presidential election, according to party insiders who revealed the strategy in Abuja in March 2026.
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The ADC leadership disclosed that the three prominent political figures (each of whom commands significant national followership) are currently holding consultations, building a broad opposition coalition, and harmonising political structures across Nigeria’s six geopolitical zones. The objective, according to the party, is to create a unified opposition front capable of challenging the electoral dominance of the APC, which has controlled Nigeria’s presidency since 2015.
Party officials said the collaboration represents a deliberate attempt to replicate the successful coalition strategy that defeated the then-ruling party in 2015, when several opposition blocs merged to form the APC and ultimately removed the People’s Democratic Party (PDP) from power after sixteen years. Analysts say the ADC coalition hopes to reverse that historical pattern by bringing together major opposition figures under a single political platform before the 2027 elections.
According to political insiders, the discussions among Obi, Atiku and Amaechi revolve around three key pillars: coalition building, electoral strategy, and national policy alternatives designed to appeal to voters dissatisfied with Nigeria’s economic direction and governance challenges. The ADC reportedly believes that combining Obi’s youth-driven support base, Atiku’s political networks across northern Nigeria, and Amaechi’s organisational influence within the political establishment could create a formidable opposition alliance.
Political scientist Prof. Pat Utomi argued that coalition politics may be the only realistic path for opposition forces seeking to defeat an incumbent government in Nigeria. According to him, “Opposition fragmentation has always been the ruling party’s greatest advantage. A coalition changes the arithmetic of Nigerian politics.”
Similarly, constitutional lawyer Femi Falana (SAN) observed that the emerging alliance reflects a broader democratic pattern. “In many democracies, opposition parties must cooperate to challenge incumbents effectively. What matters is whether such cooperation produces credible alternatives for voters,” Falana said in a recent public lecture on electoral reform.
However, not all analysts believe the coalition will automatically translate into electoral victory. Political commentator Dr. Jide Ojo noted that Nigeria’s electoral politics is shaped by regional balancing, party structures, and grassroots mobilisation, factors that may complicate the opposition’s strategy. “Coalitions are powerful, but they only work when ideological differences are managed and when leadership ambitions are carefully negotiated,” he explained.
The question of who will eventually emerge as the coalition’s presidential candidate remains one of the most sensitive issues. Both Obi and Atiku previously contested the presidency in the 2023 election, while Amaechi (former governor of Rivers State and former Minister of Transportation) also ran in the APC presidential primaries that produced Tinubu as candidate. Negotiations over the presidential ticket are therefore expected to become a central issue as coalition talks progress.
Political historian Dr. Sam Amadi, former chairman of the Nigerian Electricity Regulatory Commission, believes the coalition’s success will depend on whether it can present a clear national vision rather than merely an anti-Tinubu agenda. According to him, “Nigerians are not only interested in defeating incumbents; they want to know what comes after. A coalition must offer policy credibility.”
Meanwhile, supporters of the ruling APC dismiss the coalition as politically exaggerated. Some party leaders argue that the opposition alliance lacks cohesion and may eventually collapse under internal rivalry. They maintain that President Tinubu still commands strong political structures nationwide and remains well-positioned ahead of the 2027 race.
Despite the skepticism, the emerging ADC coalition has already intensified political discussions across the country. For many observers, the alliance represents the first serious attempt to reshape Nigeria’s opposition landscape since the 2023 general election.
Whether the collaboration between Obi, Atiku and Amaechi will ultimately succeed in unseating Tinubu remains uncertain. What is clear, however, is that the battle for Nigeria’s 2027 presidency has quietly begun, with coalition politics once again emerging as a decisive factor in the nation’s democratic trajectory..
society
UNIPGC AFRICA Seals Strategic Partnership with Greenvillage Empowerment Foundation for Capacity Building Initiatives Spearheaded by the Governor of Tana River County, Kenya
*UNIPGC AFRICA Seals Strategic Partnership with Greenvillage Empowerment Foundation for Capacity Building Initiatives Spearheaded by the Governor of Tana River County, Kenya
In a significant step toward strengthening sustainable development and leadership capacity across Africa, *UNIPGC AFRICA* has officially sealed a strategic partnership with *Greenvillage Empowerment Foundation (GVEF)* to implement impactful capacity-building projects. The initiative is spearheaded by the Governor of Tana River County, Republic of Kenya.
The partnership was formalized through the signing of a *Memorandum of Understanding (MoU)* by key representatives of both organizations. Signatories to the agreement include *H.E. Amb. Jonathan Ojadah*, Global President of the United Nations International Peace and Governance Council (UNIPGC); *Amb. Jase Carlos Sousa,* Member of the UNIPGC Supreme Council; and *H.E. Maj. (Rtd.) Dr. Dhadho Godhana*, Executive Governor of Tana River County.
The MoU establishes a robust framework of cooperation between *UNIPGC* and *GVEF* reflecting a shared vision and strong alignment of values in promoting sustainable development, peace, and inclusive governance across Africa.
Under the agreement, both organizations will collaborate on a wide range of development initiatives, including the promotion of *democracy and good governance*, *climate change education and environmental sustainability*, *health promotion through water, sanitation and hygiene (WASH), Youth capacity building through Robust Film Production Ecosystem, sports development and gender equality and empowerment of marginalized communities*.
The partnership will also actively support and advance the *United Nations Sustainable Development Goals (UNSDGs)*.
As part of the collaboration, UNIPGC and GVEF have committed to establishing effective channels for joint action through the design and implementation of programs and projects that address shared development priorities. These initiatives will focus on strengthening leadership capacity, promoting inclusive participation in governance, and enhancing community-based development efforts.
Furthermore, the partnership will encourage mutual institutional support, enabling both organizations to provide *technical expertise, strategic guidance, and moral support* toward the successful implementation of their initiatives.
This landmark collaboration marks a major milestone in advancing cross-sector partnerships aimed at fostering *sustainable development, social inclusion, and transformational leadership across Africa*, while reinforcing the collective commitment of both organizations to achieving the *United Nations Sustainable Development Goals*
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