Politics
Oyo kingmakers reject Owoade’s appointment as Alaafin, King Makers others kick Adenike Kaffi, Ibadan
Oyo kingmakers reject Owoade’s appointment as Alaafin, King Makers others kick
Adenike Kaffi, Ibadan
Kingmakers in Oyo have described the appointment of Prince Abimbola Owoade as the new Alaafin by Governor Seyi Makinde as illegal and unlawful.
Five kingmakers from the town declared the appointment null and void in a statement on Friday, saying they did not recommend such a name to the state government.
They insisted that the only person they recommended as the next Alaafin is Prince Lukman Gbadegesin
“You will recall that on 30th September, 2022 at the meeting of the Kingmakers in accordance with the Alaafin of Oyo Chieftaincy Declaration, 1961, the Kingmakers appointed Prince Lukman Adelodun Gbadegesin as the Alaafin of Oyo by majority of the lawful votes of the Kingmakers.
“Prince Lukman Adelodun Gbadegesin having obtained the majority of votes of the Kingmakers present and voting was deemed appointed and his name was forwarded to your Excellency as the candidate appointed by the Kingmakers as Alaafin of Oyo for your approval which you refused to approved for no disclosed reason at all. The Kingmakers thereafter filed an action to stop your excellency from truncating the process, culminating in the present appeal at the court of appeal,” the letter read.
They noted that they were surprised that in the announcement by the government, it claimed that the selection was made afterwide consultation and divination.
“We must emphatically state that the Alaafin is not chosen by consultation or divination but in strict compliance with the Registered Alaafin of Oyo Chieftaincy Declaration of 1967, which codifies the native law and custom governing the selection process for the vacant stool of the Alaafin.
“Any meeting of few kingmakers and emergency warrant chiefs held at the Governor’s office or elsewhere at the instance of the Commissioner for Local Government and Chieftaincy Affairs, to select the preferred candidate of the Governor as the new Alaafin is not only contrary to the native law and custom and Chieftaincy Declaration of Alafin of Oyo Chieftaincy but unlawful, illegal, invalid, null and void.
“It is not the duty of the Governor to convene the meeting of few kingmakers and emergency warrant chiefs to select or appoint a new Alaafin on the 9th of January, 2025 and hurriedly approve the appointment on the 10th of January, 2025,” they said
MURIC rejects Gov Makinde’s choice of Alaafin, says it’s height of impunity
Meanwhile, The Muslim Rights Concern (MURIC) has described the appointment as illegal, illegitimate, unlawful, unconstitutional and the height of impunity.
The Islamic human rights organization reacted a few hours after the announcement on Friday, 10th January, 2025 via a press statement issued by the Chairman and secretary of the organization in Oyo State, Barrister Abdulwaheed Lawal and Amb. Mallam Ibrahim Agunbiade respectively.
They said:
“The government of Oyo State has announced the appointment of Prince Abimbola Akeem Owoade as the new Alaafin of Oyo. The Oyo State Commissioner for Information and Orientation, Prince Dotun Oyelade, made the announcement today, Friday, 10th January, 2025 as reported by multiple media sources.
“This appointment is illegal, illegitimate, unlawful and unconstitutional. It is the height of impunity.
“It is surprising that Governor Seyi Makinde could ignore the recent letter written by the Oyo Kingmakers, expressing their displeasure with the Governor’s attempt to restart the selection process despite a pending court case. The new selection is therefore subjudice.
“Besides, Makinde has made a caricature of the tradition and custom of the ancient town of Oyo Alaafin with this appointment. It is lawlessness without borders.”
YORUBA MUSLIMS KICK AS MAKINDE APPOINT YET ANOTHER RADICAL CHRISTIAN PENTECOSTAL AS ALAAFIN OF OYO.
Yoruba Muslims under the aegis of Yoruba Muslims for Freedom (YMF) has condemned Seyi Makinde’s christianisation agenda. In a press release made available to newsmen, the spokesman of YMF, Mr Lateef Akinwale uncovered the agenda of replacing all Muslim Yoruba Monarchs with RCCG Pentecostal Christians.
The spokesman gave a list of 25 monarchs to show the trend. He said the last 25 Muslim monarchs that died on throne were all replaced by RCCG Radical Pentecostal Christians.
“Muslims have been marginalised in Yoruba land for too long. We can no longer remain silent in the face of this shameless oppression, marginalisation and the denial of our rights to freedom of worship. We reject the forceful christianisation of Muslims by denying them jobs, scholarships and political appointments unless they convert ”
“Yoruba Muslims make up 70% of the population of the South West but as we speak there is no a single Yoruba Muslim as a Governor. 5 of the 6 deputy governors are Christians. 80% of Ministers are Christians, 92% of State Commissioners are Christians. We cannot accept this arrangement ” he added
“This agenda to clear Islam is even more paramount in the Muslim Majority state of Oyo and Osun. Governor Seyi Makinde is hell bent on removing even the smallest trace of Islam in Oyo. His recent insistence that Muslims do not have the right to practice their religion (Shari’a) is a violation of the Nigerian constitution ”
“Since he came into office he replaced Muslim monarchs with Christian pentecostals. It started with the Muslim-majority Ogbomoso, then Iseyin and finally now to Oyo. We condemn this christianisation agenda in it’s totality”
“Yoruba Muslims must wake up and take back their country. Minority rule is alien to democracy. These monarchs are oppressing Muslims within their domain, sometimes even having the audacity to determine who will be an Imam and who will not be. Islam must be separated from traditional states in Yoruba land”.
“We will mobilise Muslims in 2027 to make sure that Muslims vote for Muslims, and Christians vote for their Christians. No Christian will ever rule the Muslim Majority states of Osun, Oyo, and Lagos. Yoruba Muslims must be free. I assure you not even a christian councillor, chairman, rep or Senate will come out again from Muslim-majority domains. We must do everything to recover our thrones given to Pentecostal Christians. Enough is enough” he added
Politics
Ndigbo are no longer spectators in the Nigerian project- Minister Dave Umahi dismisses calls for Biafra under Tinubu’s administration
The Minister of Works, David Umahi, says the all-inclusive style of governance being practiced by President Bola Tinubu has made the agitation for Biafra an unnecessary clamour.
While speaking at the inspection of the Enugu-Anambra road last Saturday, December 13, Umahi said the Tinubu administration had given Ndigbo what they had sought for decades, not through secession, but through what he described as unprecedented inclusion in national governance and development.
He explained that the agitation for Biafra was historically driven by neglect, exclusion and underrepresentation at the federal level, but insisted that the situation had changed under the current administration.
“When a people are fully integrated, respected and empowered within the structure of the nation, the dream they once chased through agitation has already been achieved through cooperation.
The push for Biafran secession over the years was borne out of neglect, exclusion and underrepresentation but today the narrative has changed dramatically under President Bola Tinubu.
The President has deliberately opened the doors of national development to the South-East. Appointments, policy inputs and infrastructure priorities now reflect true federal balance.
Every sector now bears visible Igbo footprints. The emergence of Igbo sons and daughters in strategic positions is a testament to this inclusion.
Biafra was never about breaking Nigeria; it was about being counted in Nigeria. Through inclusion, equity and concrete development, Ndigbo are no longer spectators in the Nigerian project; they are co-authors of its future. When justice finds a people, agitation loses its voice.”he said
Politics
ADC Launches 90-Day Membership Drive, Fixes Dates For Congresses, National Convention
The African Democratic Congress (ADC) has announced a 90-day nationwide membership mobilisation, revalidation, and registration exercise as part of preparations for its internal party activities ahead of 2026.
The party also approved provisional dates for its congresses and the election of delegates at the polling unit, ward, and local government levels across the country.
In circulars issued by its national secretary, Rauf Aregbesola, the ADC said the congresses are expected to hold between January 20 and January 27, 2026.
The process, the party said, will lead to the emergence of delegates who will participate in its non-elective national convention scheduled for February 2026 in Abuja.
A statement by Bolaji Abdullahi, national publicity secretary of the party, said the decisions were reached at a meeting of the national working committee (NWC) held on November 27, 2025.
Abdullahi said the timetable and activities were approved in line with the resolutions of the NWC and in accordance with relevant provisions of the party’s constitution.
The ADC said further details on the membership exercise, congresses, and convention will be communicated to party members and stakeholders in due course.
Politics
INVESTIGATION: Why No Imo Governor Ever Controls Succession- The Untold Story
Imo State’s inability to sustain political succession from one elected governor to another is not accidental. It is the consequence of recurring structural failures rooted in elite conspiracy, federal power realignments, internal party implosions, zoning sensitivities, and the perennial arrogance of incumbency. From Achike Udenwa to Ikedi Ohakim and Rochas Okorocha, each administration fell victim to a combination of these forces, leaving behind a state where power is never inherited, only contested.
Achike Udenwa’s experience remains the most instructive example of how federal might and elite scheming can dismantle a governor’s succession plan. Governing between 1999 and 2007 under the PDP, Udenwa assumed that the party’s national dominance would guarantee internal cohesion in Imo. Instead, his tenure coincided with one of the most vicious intra-party wars the state has ever witnessed.
The Imo PDP split into two irreconcilable blocs. On one side was Udenwa’s grassroots-driven Onongono Group, powered by loyalists such as Alex Obi and anchored on local structures. On the other was a formidable Abuja faction populated by heavyweight figures including Kema Chikwe, Ifeanyi Araraume, Hope Uzodimma, Tony Ezenna, and others with direct access to federal influence. This was not a clash of personalities alone; it was a struggle over who controlled the levers of power beyond Owerri.
The conflict worsened when Udenwa openly aligned with then Vice President Atiku Abubakar during his bitter feud with President Olusegun Obasanjo. That alignment proved politically fatal. Obasanjo, determined to weaken Atiku’s network nationwide, withdrew federal support from governors perceived as loyal to the vice president. In Imo, the effect was immediate and devastating.
Federal agencies, party organs, and influence channels tilted decisively toward the Kema Chikwe-led Abuja faction. Udenwa lost effective control of the PDP structure, security leverage, and strategic influence. His foot soldiers in the Onongono Group could mobilise locally, but they could not withstand a coordinated assault backed by the centre.
His preferred successor, Charles Ugwu, never gained political altitude. By the time succession became imminent, Udenwa was already a governor without power. Even his later recalculations failed to reverse the tide. The party had slipped beyond his grasp.
The eventual outcome was politically ironic. Ikedi Ohakim emerged governor, backed by forces aligned with the federal establishment, notably Maurice Iwu—his kinsman and then Chairman of the Independent National Electoral Commission (INEC). Another Udenwa ally, Martin Agbaso, briefly tasted victory, only for his election to be cancelled. The lesson was brutal and unmistakable: without federal alignment, succession in Imo is almost impossible.
Notably, Udenwa’s record in office did not rescue him. Infrastructure development, relative stability, and administrative competence counted for little in the face of elite conspiracy operating simultaneously at state and federal levels. In Imo politics, performance is secondary to power alignment.
Ikedi Ohakim’s tenure presents a different dimension of failure. Unlike Udenwa, he never reached the point of succession planning. His administration was consumed by political survival. From 2007 to 2011, Ohakim governed amid persistent hostility from elites and a rapidly deteriorating public image.
Ohakim has consistently maintained that his downfall was orchestrated. Central to his claim is the allegation that he was blackmailed with a scandal involving the alleged assault of a Catholic priest, Reverend Father Eustace Eke. In a deeply religious state like Imo, the allegation was politically lethal.
Whether the claims were factual or exaggerated mattered less than their impact. The narrative overwhelmed governance, drowned out policy achievements, and turned public opinion sharply against him. Political elites who had midwifed his emergence quickly distanced themselves, sensing vulnerability.
By the 2011 election, Ohakim stood isolated. Party loyalty evaporated, elite cover disappeared, and voter sympathy collapsed. His re-election bid failed decisively. With that loss, any discussion of succession became irrelevant. His experience reinforces a core principle: a governor rejected by the electorate cannot dictate continuity.

*Uzodimma*
Rochas Okorocha’s rise in 2011 appeared to signal a break from Imo’s succession curse. Charismatic, populist, and financially powerful, he commanded party structures and grassroots loyalty. By his second term, he seemed politically unassailable.
Yet Okorocha committed the most consequential succession error in the state’s history. By attempting to impose his son-in-law, Uche Nwosu, as successor, he crossed from political strategy into dynastic ambition. That decision detonated his massive support base in the State overnight.
Imo’s political elites revolted almost unanimously. Party affiliation became secondary to a shared determination to stop what was widely perceived as an attempt to privatise public office. The revolt was elite-driven, strategic, and ruthless.
The zoning factor compounded the crisis. Okorocha hailed from Orlu zone; so did Nwosu. For many Imo voters, the prospect of Orlu retaining power through familial succession was unacceptable. What might have been tolerated as ambition became framed as entitlement.
This time, elite resistance aligned with popular sentiment. The electorate queued behind alternatives not necessarily out of conviction, but out of rejection. Crucially, Emeka Ihedioha emerged governor because Okorocha fatally miscalculated—splitting his base, provoking elite rebellion, and underestimating voter resentment. Okorocha’s formidable structure collapsed under internal rebellion and voter backlash, sealing his failure to produce a successor.
Hope Uzodimma’s current position must be assessed against this turbulent history. At present, the structural indicators are in his favour. He enjoys firm federal backing, controls the APC machinery in the state, and commands the support—or at least the compliance—of most major political elites.
Unlike Udenwa, Uzodimma is aligned with the centre. Unlike Ohakim, he has survived electoral tests. Unlike Okorocha, he has not openly flirted with dynastic politics. On the surface, the succession equation appears favorable.

*Udenwa*
However, Imo’s history cautions against certainty. Elite loyalty in the state is conditional and transactional. It endures only where interests are balanced, ambitions managed, and inclusion sustained. A wrong choice of successor could still provoke elite conspiracy, even if it emerges from within the ruling party.
The opposition remains weak and fragmented, with limited capacity to mobilize mass resistance. Yet voter apathy, now more pronounced than during the Udenwa and Okorocha eras, introduces a new risk. Disengaged electorates are unpredictable and often disruptive.

“Ohakim*
Ultimately, Uzodimma’s challenge is not opposition strength but elite psychology. Suppressed ambitions, if mishandled, can erupt. Succession in Imo has never been about coronation; it is about negotiation.

*Okorocha*
History is unforgiving to governors who confuse incumbency with ownership. Power in Imo is never transferred by decree. As 2027 approaches, the same forces that toppled past succession plans remain alive. Whether Uzodimma avoids their trap will depend not on power alone, but on restraint, balance, and political wisdom.
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