society
WHY THE LAGOS STATE GOVERNMENT BAN ON OKADA IS IN OUR COLLECTIVE INTEREST
WHY THE LAGOS STATE GOVERNMENT BAN ON OKADA IS IN OUR COLLECTIVE INTEREST
When the Lagos state government announced a total ban on the activities of commercial motorcycles (okada) operations as a means of public transportation in six local government councils and nine local councils development areas to take effect from the 1st of June 2022, Lagosians received the good news though long overdue with mixed feelings bordering on concerns about the enforcement of the Lagos state transport sector reform law (2018) for the umpteenth time.
The announcement of this ban by the state government came at a time the citizenry apprehension about okada threat to public safety and security of life and property occasioned by the security challenges in the country had reached the crescendo. The ban was widely applauded and commended across all segments of the society as a necessary response of a listening government to the concerns and aspirations of its people for whom it exists to serve.
Recall that in 2006, the administration of Asiwaju Bola Ahmed Tinubu announced the restriction of okadas operations in the state between 7pm and 6am due to the security threat of a spike in armed robbery operations. In 2012, the administration of Mr. Babatunde Fashola (SAN) enacted the Lagos state traffic law (2012) to regulate the activities of commercial motorcyclists (okada) as a means of public transportation because of its menace to the security of life and property of Lagosians. The law prohibited the activities of okada on major highways, bridges and designated roads.
The enforcement of the Lagos state traffic law (2012) under former Governor Fashola was largely successful and brought huge relief to the citizenry who were groaning under the tyranny of the okada riders on the roads, though opposition to the law persisted from expected quarters, who claimed that the crime rate will spike as those who would have lost their means of livelihood by this restriction, will have no option but to take to crime.
But contrarily, available statistics obtained from relevant agencies after the enforcement of the law, revealed that crime rate dropped drastically, same for okada related accidents and fatalities as well as sanity being restored to the roads which had become chaotic due to the recklessness and lawlessness of the okada riders who had no regards for traffic laws, as they rode against traffic and knocked down pedestrians at will, injuring, maiming or killing them, flouted the law by carrying more than the officially allowed 1 passenger, disregarded the wearing of safety helmets for themselves and the passenger, mounted sound systems with loud speakers on okada and sadly, a lot of the okadas were not registered and the riders unqualified to ride which contributed in no small measure to the high rates of accidents on the road.
Actually, the Lord be your Savior, if as a motorist you are involved in an accident with an okada operator, whether you are innocent or guilty, they will pounce on you and you will be lucky if you are not molested, beaten, injured and your vehicle not burnt by an army of okadas riders who have turned into a mob. Infact their terrorism on the roads as a threat to law and order at all times is unparalleled as they attack, injure and even kill law enforcement agencies operatives in the course of their official function, statistics and data abound to corroborate this assertion.
The state government organized several stakeholders engagement to review the Lagos state traffic law (2012) and at one of the summit, several persons and groups came up with presentations commending the state government for the bold step of enacting the law which had succeeded in reducing avoidable accidents and deaths on the roads, reduced crime rate enabled by okada, restored sanity to the traffic situation and even forced young men back to the farms from environments far from Lagos as attested to by participants, for example, an elder statesman from one of the North Central zone states, stated that before the enactment and enforcement of the law, youths from his part of the country (Kogi) were trooping into Lagos like droves on a daily basis to make quick money by riding okada between Ikorodu and Mile 12, and abandoning acquiring education, vocational skills and working on the farms. He narrated sadly, how before the enforcement of the law, that at least on a daily basis, 3 or 4 corpses of the okada riding youths were returned to the villages to be buried, but that since the enforcement of the law in the past 9 months then, they had yet to record a death and are happy that the youths are returning back to the villages to continue with life devoid of the hazards that come with riding okada to earn quick money that comes with injuries, partial or permanent disability or even death as a result of okada crashes.
However since the enactment of the Lagos state traffic law in 2012 till date, a lot of water has passed under the bridge to the extent that the law was reviewed and amended to become the Lagos State transport sector reform law (2018). While the law remained in force, the enforcement in 2020 had to contend with several obstacles which included covid-19 outbreak, EndSARS protest of 2020 among others. In the midst of all these developments, states from across the six geopolitical zones like Enugu, Abia, Akwa Ibom, Kano, Edo, Zamfara, Kaduna, Cross River, Borno among several others continued to ban the operations of okada as a means of public transportation because of safety and security concerns. Infact, in July 2022, the Federal government after a National Security Council (NSC) meeting, came out with a hint on the possibility of a nationwide ban of okada so as to cut off the sources of funds of terrorists and bandits.
Thus, in deference to the loud calls from Lagosians for a total ban of okada in the state in view of security concerns and an examination of the phased ban in six local government councils and nine local council development areas, the Lagos state government convoked a stakeholders summit to review the ban in the aforementioned LG’s/LCDA’s and chart the way forward.
At the summit which held on Tuesday August 16th 2022 and was well attended by stakeholders from the academia, youths, community leaders, traditional and religious leaders, artisans, civil society organizations, persons living with disability, security and traffic management agencies personnel, the media among several others, the resolution at the end of the summit was a unanimous call for a total ban on okada as a means of public transportation in the state after presentations from stakeholders which was intellectually driven.
Major highlights of the summit were presentations by experts which revealed an 86% reduction in crime rate and a 63.7% decline in okada related accidents and reduction in the admission and treatment of okada related accidents patients at public health institutions since the ban took off on June 1 2022 compared to the statistics for May 2022 and before. The threat to public safety and security of life and property, the lack of documentation, identification, nationality and place of abode of the okada riders were highlighted as a major cause of societal concern because of the nature of the business. Also, the large army of our youths who no longer want to acquire education or vocational skills to carry out artisan jobs but have taken to the quick money of riding okada, has necessitated the influx of foreigners from Benin Republic, Togo, etc for our masons, bricklayers, tillers, plumbers, etc needs, is a threat to our security and future. The threat of food security is real as our youths have abandoned the farms for the quick money of okada business which has resulted in untimely deaths and physical disability as a result of okada crashes and so should be a source of concern for any society that has an eye on the future.
Again, we are not unconscious of the arguments from the opposition to the law by those who assume and claim that a total ban on okada will deprive the operators of their means of livelihood and spike the crime rate, but unfortunately for this school of thought, modern societies are run on the basis of information and evidence gathering and not assumptions and claims not backed by verifiable evidence. The statistics and facts gathered from the field by experts, researchers and statutory agencies, point in the opposite direction even in 2022 as it did in 2012 and so their arguments in the face of available data, statistics and fact does not hold water and should be discountenanced.
Most importantly, the threat to our humanity posed by okada induced increasing crime rate, crashes and jungle justice mentality of attacking, injuring and even killing their passengers over dispute in fares as attested to by the death of a sound engineer in the Lekki axis of Lagos in May 2022, unleashing mayhem on the roads whenever one of them is involved in an accident, disregard for public and personal safety by not wearing helmets, nor provide for their passenger, knocking down pedestrians at will by riding against traffic in utter disobedience to traffic rules and regulation, attacks and killing of security operatives such as the death of CSP Kazeem Abonde the operations officer of the Nigeria police force Lagos state command who was killed at Ajao estate of Lagos state for the crime of performing his statutory function of enforcing the law in September 2021, etc. The environmental hazard caused by the noise and air pollution of okada is a threat to our human existence. We can go on and on about the tyranny and threat to our existence by okada as a cancer which must be addressed frontally.
Based on the above analysis of the pros and cons of okada ban, it is indisputably clear that the announcement by the Lagos state government on Thursday 18th August 2022 of the extension of the ban on okada in four local government councils and five local council development areas to take effect from September 1 2022, is a responsible response to the democratic wishes of Lagosians by a government that places premium on its primary responsibility of securing the life and property of its citizens and its obvious to all and sundry that this ban though in phases, is in our collective interest for our tomorrow which is a collective responsibility.
God bless Lagos State,
God bless the Federal Republic of Nigeria.
Thanks.
Yours Sincerely,
A Throne Beyond Borders: Ogiame Atuwatse III’s Visit Rekindles Itsekiri Diaspora Identity
By George Omagbemi Sylvester
Sahara Weekly Unveils When Ogiame Atuwatse III CFR, the revered Olu of Warri, visited South Africa recently, it wasn’t merely a royal courtesy; it was a cultural revival and a historic reconnection with the Itsekiri diaspora. Hosted by the ever-dedicated Ugbajo Itsekiri South Africa Chapter, led by Mr. Eyitemi Jakpa (Olaga), and guided by the unwavering support of the Chapter’s Patron (Dr. Oritseweyinmi Anthony McNeil), the event became a symbol of unity, identity, and the resilience of tradition.
For the first time, the Itsekiri diaspora in South Africa welcomed their monarch not through screens or stories but in flesh, spirit, and majesty.
“This is not a visit; it is a revival,” declared Chief Richmond MacGrey, the Ugiaga Nusi of Warri Kingdom, who commended the organizers and gave his blessings. “The king’s presence among us has rekindled our ancestral pride. I score Ugbajo Itsekiri South Africa 100% for this historic achievement.”
Chief MacGrey was invisibly moved and affirmed his commitment to future engagements. “I will be in South Africa again when Ogiame returns next. May this be the beginning of deeper bonds between our homeland and our diaspora.”
A Community That Delivered
From airport reception to traditional festivities, every detail was meticulously arranged. The Ugbajo executives delivered not just an event, but an experience worthy of a revered king. Their coordination with South African officials, the Nigerian High Commission, and the Zulu nation, with their traditional groups, showcased the Itsekiri nation’s prestige.
Dr. McNeil, a respected medical practitioner, academic, and cultural leader, was instrumental throughout the scenes. His vision has always been to fuse diaspora engagement with heritage preservation.
“Royalty is not just about tradition but about consciousness,” Chief Richmond MacGrey said.
“Ogiame’s visit reminds us who we are and, more importantly, who we must become. Our children must inherit pride, not confusion.”
The King’s Message: Build Where Your Roots Lie
In his address, Ogiame Atuwatse III CFR emphasized a sacred duty: that all Itsekiris, no matter where they reside, must stay connected to Warri—not just emotionally but economically, politically, and spiritually.
“Let not distance dilute your duty,” Ogiame said. “Build where your ancestors lie. Let your success abroad be Warri’s gain, not its loss.”
This message echoed with urgency. The monarch’s visit was not a photo opportunity. It was a call to service, investment, and unity.
Chief Richmond MacGrey expanded on this during a panel session in his first visit to South Africa: “We must send more than remittances. We must send ideas, education, and influence. We must be intentional architects of Warri’s future.”
Cultural Diplomacy on Display
Ogiame’s engagement with the Zulu King, cultural leaders, and diplomatic stakeholders elevated the Warri monarchy’s standing beyond Nigeria. He symbolized Africa’s royal Legacy, dignified, enlightened, and forward-looking.
“Ogiame is not just the king of Warri,” said Chief MacGrey, “he is a son of the African soul.”
The cross-cultural respect on display proved that Nigerian traditional institutions still command immense global reverence when represented with clarity, class, and consistency.
Diaspora as Custodians of Identity
For Itsekiris living abroad, the challenges of assimilation are real. Culture fades. Language is lost. Roots blur. But this visit has sparked a revival. Parents brought their children. Songs were sung. Traditional attire returned. And most importantly, a generation saw their king walk among them.
“We are one people, one heritage, one destiny under one crown,” Ogiame declared to a cheering crowd.
Such words are not merely poetic; they are prophetic.
The synergy between Mr. Jakpa, Dr. McNeil, and their executive team is a textbook case of effective diaspora organizing. Through unity and devotion, they turned what could have been a routine courtesy into a historical homecoming.
“Leadership is not position, it is devotion,” Chief Richmond MacGrey said. “This team has shown uncommon devotion to our king, our people, and our future.”
A Model for Other Ethnic Diasporas
The success of this visit should inspire other Nigerian and African communities abroad. Culture must not be archived. It must be activated. The crown must not be hidden but must be honored.
Ogiame Atuwatse III’s visit to South Africa is now part of living Itsekiri history. It reminded the diaspora that no matter how far one travels, the crown travels with them.
With strong leaders and visionary minds like Dr. McNeil and organizational anchors like Mr. Jakpa (Olaga), the Itsekiri nation is not only surviving abroad, but it is thriving.
And as the drums of Warri echo across continents, one thing is clear:
A throne that commands love from across oceans is not just a symbol of tradition, it is a beacon of cultural immortality.
society
Royal Alliance for African Renaissance: King Misuzulu Hosts Ògíamè Atúwàtse III at KwaKhangelamankengane
Royal Alliance for African Renaissance: King Misuzulu Hosts Ògíamè Atúwàtse III at KwaKhangelamankengane
On the 16th of May 2025, a monumental event in the chronicles of pan-African unity unfolded at the KwaKhangelamankengane Royal Palace in KwaNongoma, northern KwaZulu-Natal, South Africa. His Majesty King Misuzulu kaZwelithini, the reigning monarch of the Zulu nation, hosted His Imperial Majesty Ògíamè Atúwàtse III, CFR, the 21st Olú of Warri Kingdom in Nigeria, in a ceremonious and culturally rich royal engagement that symbolized not only a diplomatic alliance but a rekindling of historical ties between two of Africa’s most formidable monarchies.
This visit, though described by some as ceremonial, was in fact deeply strategic and historic. It was an intersection of legacies, Zulu valor and Warri nobility, an alliance of thrones rooted in precolonial African greatness, spiritual authority and sovereign dignity.
Reconnecting the Royal Dots Across Africa
To fully appreciate the depth of this meeting, one must understand the weight each monarch carries. The Zulu Kingdom, under the lineage of Shaka Zulu and the late King Goodwill Zwelithini kaBhekuzulu, has long been the bastion of cultural pride, warrior resistance and leadership within southern Africa. The ascension of King Misuzulu kaZwelithini in 2021 marked a renewal of traditional leadership that resonates beyond South Africa.
Similarly, the Warri Kingdom, situated in the oil-rich Niger Delta of Nigeria, dates back to the late 15th century and is revered for its early adoption of diplomacy, Christianity and international relations, especially with the Portuguese. The current Olú, Ògíamè Atúwàtse III, who ascended the throne in August 2021, has transformed the narrative around traditional leadership in West Africa. Harvard-educated and forward-thinking, he combines ancient wisdom with global intellect to promote cultural revival, education, peace and pan-African solidarity.
According to Prof. Adeyemi Okunlola, a scholar of African monarchies, “When two thrones that stood firm through the storms of colonialism meet, it is not a coincidence but a prophecy manifest. This meeting is the spiritual and political awakening Africa needs.”
Pan-Africanism at the Level of Kings
In an era where Africa continues to grapple with neocolonial economic systems, fractured borders and leadership crises, this royal interaction sends a resounding message: Africa’s kings are not relics; they are pillars of identity, unity and hope.
Addressing the gathered elders, chiefs, diplomats and traditional dancers at KwaKhangelamankengane Palace, King Misuzulu emphasized the importance of unity among African nations and the role traditional leaders must play in shaping the continent’s destiny.
“We are not just here to exchange pleasantries,” King Misuzulu declared. “We are here to reconnect the broken bones of our continent, to renew bonds that colonizers tried to erase, and to build a new Africa from the roots.”
In response, Ògíamè Atúwàtse III offered profound insights into the spiritual and developmental duties of traditional rulers in the 21st century:
“We are custodians of both the past and the future. Africa does not lack resources; it lacks alignment and consciousness. Our thrones are not decorative, they are directional. From KwaZulu to Warri, the drumbeat of unity is louder than ever.”
These were not hollow words. Both monarchs have walked the talk. King Misuzulu has championed rural development, youth empowerment and land reform advocacy. Meanwhile, Ògíamè Atúwàtse III has restructured the Itsekiri Royal Court to include technocrats, diplomats and professionals, modernizing governance in a way that benefits his people without losing cultural identity.
Cultural Diplomacy as a Tool for African Integration
While Western diplomacy is often obsessed with trade, military alliances and economic metrics, Africa’s diplomacy has always started with relationships, respect, rituals and reciprocity.
The Zulu-Warri encounter was steeped in symbolism, royal greetings, traditional drumming, libations, gift exchanges and storytelling. Cultural exchange is not merely aesthetic; it is the most authentic African foreign policy model. As Chinua Achebe once said, “A man who does not know where the rain began to beat him cannot say where he dried his body.” This visit reminds Africans of where the rain began and inspires a future where they collectively seek shelter under the same ancestral umbrella.
This is especially important at a time when xenophobia, regional distrust and tribal divisions continue to plague African societies. The meeting of these two monarchs stands in sharp contrast to the rising tide of anti-African sentiment in South Africa. In fact, the warm embrace of Ògíamè Atúwàtse III by King Misuzulu stands as a royal rebuke to xenophobic politicians who preach division rather than unity.
Strategic Importance in 2025 and Beyond
2025 marks a critical juncture in Africa’s development. The African Continental Free Trade Agreement (AfCFTA) is still in its fragile implementation phase. Continental security is threatened by insurgencies in the Sahel, political instability in West Africa and socio-economic discontent across southern Africa. In such times, state institutions have largely failed, but traditional institutions have endured.
In the words of Prof. Thabo Moletsane, a leading South African political anthropologist, “Where presidents fail, kings remain. Africa’s future will not only be determined in parliaments and boardrooms, it will be shaped in palaces.”
The presence of the Olú of Warri in KwaZulu-Natal thus transcends tourism or courtesy, but a bold move to reassert indigenous leadership as a legitimate and critical stakeholder in Africa’s future. It is a reminder that while colonial borders may divide, ancestral allegiance unites.
Beyond Symbolism: Pathways to Collaboration
The visit also paved the way for collaborative development. Sources close to both royal courts have hinted at plans to explore partnerships in education, agriculture, cultural tourism and youth exchange programs. Ògíamè Atúwàtse III’s Royal Iwere Foundation and King Misuzulu’s development initiatives could form the backbone of a new pan-African model of grassroots progress, outside the bureaucracy and corruption that have riddled many state institutions.
This kind of bottom-up cooperation mirrors the wisdom of the African proverb: “When spider webs unite, they can tie up a lion.” In unity, African kingdoms can do more than survive; they can lead.
The Rise of a New Royal Order
As King Misuzulu and Ògíamè Atúwàtse III embraced, the symbolism was undeniable. It was a spiritual handshake that traversed time and space. It was a reminder that Africa’s true strength lies in its roots, in its royal families, in its cultural institutions and in the unity of its people.
We live in a continent where many leaders seek validation in Washington, Paris or Beijing. Yet, here we have two kings seeking validation in each other’s ancestral lineage, a far more powerful gesture that echoes the words of Kwame Nkrumah: “We face neither East nor West, we face forward.”
This encounter must not be buried in the back pages of history. It must be celebrated, studied and replicated. From the swamps of Warri to the hills of KwaZulu, a new Africa is rising, not from politics, but from purpose; not from presidents, but from palaces.
Author: George Omagbemi Sylvester
Date: May 16, 2025
Location: KwaNongoma, KwaZulu-Natal, South Africa
society
Tayo Folorunsho Partners with Fari Elysian Foundation to Host Content Creation Masterclass 2.0 in Abuja
*Tayo Folorunsho Partners with Fari Elysian Foundation to Host Content Creation Masterclass 2.0 in Abuja*
In a groundbreaking initiative to empower Nigeria’s next generation of digital storytellers, Tayo Folorunsho, Founder of Edutainment First International Ltd/GTE, has partnered with Farida Mirzebalaeva, Founder of the Fari Elysian Foundation, to host Content Creation Masterclass 2.0, scheduled to take place from July 10th to 11th in Abuja.
This highly anticipated two-day experience is set to be a transformative event for emerging content creators across Nigeria. The Masterclass will offer hands-on training in media production, digital storytelling, personal branding, content monetization, and digital entrepreneurship. Designed with a national vision, the initiative seeks to position participants as compelling digital voices and creative leaders in Nigeria’s rapidly growing content economy.
Farida Mirzebalaeva, whose foundation is recognized for empowering young people with practical digital skills and a growth mindset, shared her enthusiasm for the initiative:
“At the Fari Elysian Foundation, we believe the future belongs to those who create. By equipping youth with real, applicable creative and digital tools, we’re investing in a future where African voices shape global narratives. This Masterclass is not just a training—it’s a movement to spark confidence, competence, and community in the hearts of aspiring creators.”
Tayo Folorunsho, a respected voice in education-through-entertainment and community impact, emphasized the importance of this collaboration:
“Through Edutainment First, we’ve consistently championed innovation that resonates with the Nigerian reality. Partnering with Farida and the Fari Elysian Foundation to bring Content Creation Masterclass 2.0 to Abuja reflects our shared commitment to inclusivity, creativity, and impact. We are not just teaching content—we’re helping young people tell their stories, monetize their voices, and become change agents in their communities.”
Building on the success of its inaugural edition, Content Creation Masterclass 2.0 aims to expand its reach, deepen its impact, and foster a national community of empowered young creators. Attendees can expect expert-led sessions, networking opportunities, access to mentorship, and the chance to become part of a growing network of purpose-driven creatives who are changing the narrative of Africa—one post, one video, one story at a time.
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#ContentCreationMasterclass #FariElysian #EdutainmentFirst #DigitalNigeria #AbujaEvent2024
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