The Federal University of Agriculture and Technology, Okeho, Oyo State operating from its temporary site in Okeho, hosted officials of the National Universities Commission (NUC) and officials of Ministry of Education who visited the institution for a verification exercise.
The exercise, which is a critical step in the accreditation and recognition process of new universities in Nigeria, focused on assessing the facilities, academic structures, staffing, and readiness of the institution to commence full academic operations.
During the visit, the NUC team inspected classrooms, laboratories, administrative offices, and other key facilities at the temporary site. The verification exercise is expected to pave the way for the university to secure necessary approvals to begin admitting students into various academic programmes.
It was gathered that academic activities have been slated to resume by December after the necessary arrangement has been put in place to ensure hitch free academic exercise.
Stakeholders in Okeho and across Oyo State have expressed optimism that the establishment of the University of Agriculture and Technology will boost access to tertiary education, foster agricultural innovation, and contribute to the socio-economic development of the region.
The Yoruba tradition, rich in history, culture, and mythology, often presents complex narratives over kingship and lineage that continue to resonate in contemporary discourse. A particularly compelling issue in recent times involves the figure of Aladikun, his purported crown, and its contentious relationship with the Alaafin of Oyo. This matter not only raises important cultural and historical questions but also poses significant challenges within the legal and political frameworks of traditional governance in Yorubaland.
Aladikun in Yoruba History and Tradition: A Question of Identity and Authority The figure of Aladikun remains both revered and enigmatic in Yoruba lore.
Was Aladikun a monarch, a mythological ancestor, or a potent symbol of authority preceding or contemporary to the Alaafin?
Legal principles governing traditional rulership in Yoruba land emphasize clear lineages, succession rules, and the sacred legitimacy of royal insignia, such as crowns, as custodians of power and identity.
Understanding Aladikun’s historical and genealogical status is critical for appreciating the gravity of the crown dispute.
The Crown: Symbolism, Ownership, and Legitimacy At the heart of the debate is a venerated crown—traditionally attributed to Aladikun’s family—that reportedly found its way into the possession of the Alaafin of Oyo. The statement, “Alaafin ko l’ade ade Aladikun la gbà fún aláàfin,” loosely translated as “The Alaafin did not have a crown except the crown of Aladikun given to him,” invites rigorous legal and symbolic examination. Crowns in Yoruba tradition are not mere ornamental objects; they embody spiritual and political sovereignty recognized by kingmakers, religious custodians, and the broader community.
The alleged transfer or acquisition of Aladikun’s crown by the Alaafin raises poignant questions about rightful ownership and authority. Was the crown lawfully and consensually passed on? Were the processes in line with customary law and protocols? Such inquiries merit thorough legal scrutiny, particularly in light of the traditional Yoruba framework that mandates structured, transparent procedures for enthronement and the bestowal of regalia.
Dynamics Between Yoruba Monarchs: Power, Protocol, and Precedent This dispute implicitly challenges the hierarchical and cordial relationships historically maintained between the Alaafin of Oyo and other Yoruba rulers, notably the Ooni of Ife. It questions the historical arrangement of political power and cultural heritage, underscoring the delicate balance Yoruba traditional systems strive to maintain.
As custodians of both spiritual and political authority, Yoruba monarchs derive legitimacy not only from bloodlines but also from observance of “eewo” (cultural prohibitions) designed to regulate their powers and preserve societal harmony. The allegation that the Alaafin’s crown originated from Aladikun’s lineage, therefore, must be contextualized within these socio-political checks and balances, suggesting potential challenges to the Alaafin’s unquestioned sovereignty.
Contemporary Implications and the Aladikun Family’s Agitation Represented prominently by Yoruba activist Sunday Igboho, the Aladikun family has publicly asserted claims that the crown traditionally associated with the Alaafin was originally theirs. Igboho’s pronouncement during his auspicious visit to the Ooni of Ife’s palace highlighted historical grievances, emphasizing the need for Yoruba unity while drawing attention to perceived historical injustices.
The family’s demands raise fundamental questions: Do they seek the physical restitution of the crown? Would such a claim be resolvable through Nigeria’s legal system, or would it require mediation via traditional councils? Could the agitation escalate into conflict, or might it serve as a catalyst for reconciliation and cultural re-examination? Legally, any claim to traditional symbols must navigate the tribunals of customary law, statutory law, and conflict resolution mechanisms established by the Yoruba socio-political order and Nigeria’s constitution.
Legal and Political Perspectives on Resolution From a legal standpoint, the contestation over the Aladikun crown invites examination under Nigeria’s complex interplay of customary and statutory law. Nigerian jurisprudence recognizes the authority of traditional institutions while also emphasizing the rule of law, peace, and public order. Thus, any dispute necessitates a balanced approach that upholds cultural heritage yet prevents divisiveness.
Politically, the feud between the Alaafin and the Ooni—as symbolic apexes of Yoruba monarchy—signals profound implications for Yoruba unity and governance. It underscores the urgent need for dialogue, mutual respect, and perhaps formal arbitration to mitigate historical grievances while fostering collective progress.
Conclusion: Towards Historical Justice and Yoruba Unity The Aladikun crown controversy is more than a dispute over a royal artifact; it is a profound reflection on identity, authority, and historical justice in Yoruba land. It challenges all stakeholders—traditional rulers, legal experts, and political activists alike—to engage with this issue not as an adversarial conflict but as a moment to deepen understanding, rectify historical oversights, and strengthen the unity that has long defined Yoruba civilization.
The path forward requires that we honor the sanctity of tradition while embracing modern legal principles and political prudence. In doing so, Yoruba society can uphold its rich heritage and pave the way for peaceful coexistence and sustainable development.
Abdul Waheed Olatunde Lawal is a legal practitioner and political Activist writes from Saki -Okeogun, Oyo State. wolawal@yahoo.com
The Lagos State University (LASU) has cautioned its staff and students to be mindful of movement as the annual Oro festival rites commence in Iba, Ojo area of Lagos.
The Oniba of Iba, Oba (Dr.) Sulaimon Adeshina Raji-Ashade, announced that this year’s rites will hold during the day and on workdays, a departure from the usual practice.
Confirming the development, LASU management issued a notice to the university community, warning that the traditional rites will span nine days.
According to the statement, the observance will begin on Monday, between 9:30 a.m. and 11:00 a.m., with subsequent activities expected to follow within the period.
The university urged staff and students to exercise caution and plan their movements accordingly during the festival.
The Socio-Economic Rights and Accountability Project (SERAP) has called on President Bola Tinubu to immediately halt the proposed salary increase for political office holders, describing the move as “unlawful, unconstitutional, and unjustifiable.”
In a letter dated August 23, 2025, signed by its Deputy Director Kolawole Oluwadare, the organization asked Tinubu to “reject the pay raise for himself, the vice president, governors, deputies, and lawmakers,” and to direct the Revenue Mobilisation Allocation and Fiscal Commission (RMAFC) to suspend the proposed adjustment.
“Rather than reviewing downward the salaries of political and public office holders to reflect current economic challenges, the commission is arbitrarily increasing them,” SERAP said.
The group also urged the President to direct the Attorney General of the Federation, Mr. Lateef Fagbemi, to enforce a 2021 court judgment by Justice Chuka Austine Obiozor, which ordered the RMAFC to reduce National Assembly members’ salaries in line with economic realities.
“Suspending the imminent pay rise would serve legitimate public interests. When constitutional powers clash with citizens’ rights, the latter must prevail,” SERAP stated.
It warned that the RMAFC’s action could not be justified when over 133 million Nigerians live in poverty and many state governments are unable to pay workers’ salaries or pensions.
“RMFAC cannot legitimately increase salaries for politicians at a time when access to water, electricity, and healthcare remains a dream for millions,” the group noted.
Describing the commission’s recent justification of the pay hike as “deeply flawed,” SERAP said: “The claim that the salaries are ‘paltry’ is disconnected from the harsh realities Nigerians face.”
The organization emphasized that RMAFC’s statutory powers must be exercised within the bounds of reasonableness, equity, and public interest, adding: “The RMAFC does not have unrestrained constitutional or statutory discretion.”
It also reminded Tinubu of his inauguration-day promises, urging him to live up to his words: “Directing the RMFAC to suspend the pay rise will be consistent with your oath of office and your vow to work toward a better society.”
SERAP further expressed support for an upward review of salaries and working conditions for judges, stating: “Improving judicial welfare is critical to access to justice and fighting corruption.”
“If we have not heard from you within seven days of publication of this letter, we shall take all appropriate legal actions to compel compliance in the public interest,” SERAP warned in conclusion.
Former President Olusegun Obasanjo has raised concerns over Nigeria’s democratic institutions, accusing the Independent National Electoral Commission (INEC) and the judiciary of undermining public trust.
Speaking at the Chinua Achebe Leadership Forum, Obasanjo faulted INEC for failing to deploy technologies like BVAS and IReV during the 2023 general elections, which he said compromised the credibility of the process. He called for a restructuring of INEC, stressing the need for credible leadership, shorter tenures, and transparent appointments free from political interference.
In his new book Nigeria: Past and Future, the former president also lashed out at the judiciary, describing it as “deeply compromised” and alleging that some judges now operate as “courts of corruption” rather than justice. He cited instances of tribunal judges amassing wealth through electoral cases, warning that the situation threatens the survival of Nigeria’s democracy.
Hosted by Zamfara State Governor Dauda Lawal, the forum had in attendance Governors Bala Mohammed (Bauchi), Ademola Adeleke (Osun), Agbu Kefas (Taraba), and Ahmadu Umaru Fintiri (Adamawa).
The PDP Governors’ Forum commended Governor Lawal for his developmental strides in Zamfara and assured party members of their commitment to strengthening unity, addressing zoning matters, and preparing the PDP for future electoral contests.
Governor Makinde expressed gratitude to the people of Zamfara for their warm reception, noting that the meeting reflects the governors’ resolve to work collectively for the party’s stability.
Meanwhile, the gathering comes amid internal tensions within the PDP, with reports of divisions between Governor Makinde’s camp and that of former Rivers State Governor and current FCT Minister, Nyesom Wike, over zoning and party direction ahead of 2027.
Governors elected on the platform of the Peoples Democratic Party (PDP), including Oyo State Governor Seyi Makinde, converged in Gusau, Zamfara State, for a two-day strategic meeting aimed at repositioning the party ahead of its forthcoming national convention.
Hosted by Zamfara State Governor Dauda Lawal, the forum had in attendance Governors Bala Mohammed (Bauchi), Ademola Adeleke (Osun), Agbu Kefas (Taraba), and Ahmadu Umaru Fintiri (Adamawa).
The PDP Governors’ Forum commended Governor Lawal for his developmental strides in Zamfara and assured party members of their commitment to strengthening unity, addressing zoning matters, and preparing the PDP for future electoral contests.
Governor Makinde expressed gratitude to the people of Zamfara for their warm reception, noting that the meeting reflects the governors’ resolve to work collectively for the party’s stability.
Meanwhile, the gathering comes amid internal tensions within the PDP, with reports of divisions between Governor Makinde’s camp and that of former Rivers State Governor and current FCT Minister, Nyesom Wike, over zoning and party direction ahead of 2027.
The Oyo State Government has dispelled rumours regarding the closure of the Bola Ige International Business Complex, Gbagi, Ibadan on Monday, saying the rumour is unfounded.
This was contained in a statement issued and made available to the media on Sunday in Ibadan by the Commissioner for Investment, Trade, Cooperatives, and Industry, Hon. Adeniyi Adebisi.
The Commissioner who reassured traders, shop owners, and members of the public that the Gbagi will not be closed on Monday as speculated by certain mischief-makers.
He described the rumours as false, baseless, and a deliberate attempt by miscreants to cause unnecessary tension within the business community.
According to him, “The Bola Ige International Business Complex remains a hub of commercial activities in the state, and at no point did the government contemplate shutting it down.
“We urge traders and the public to disregard this misleading information being spread by unscrupulous elements whose aim is to disrupt peace and normal business operations.
He added, “Normal activities will continue without any hindrance on Monday and beyond.”
The Commissioner further noted that the government is aware of certain practices within the complex where some shop owners, mostly elders within the business complex, allegedly allot the spaces in front of their shops to petty traders, sometimes even measuring the portions with rulers and exploiting them financially.
He assured that the government is already taking necessary steps to address such excesses in a fair and balanced manner, to protect the interests of all categories of traders and ensure that the complex remains conducive for legitimate business activities.
He further stressed that the present administration under Governor Seyi Makinde is committed to providing an enabling environment for commerce to thrive and would not take any decision capable of crippling business activities in the state.
Also speaking, the Permanent Secretary of the Ministry, Mr. Olajide Okesade, reaffirmed the government’s position, adding that necessary security arrangements have been put in place to ensure peace and order at the business complex.
He said, “The Ministry wishes to assure all traders, customers, and stakeholders that there will be no closure of the Bola Ige International Business Complex on Monday.
“The rumour is unfounded, and everyone should go about their normal business without fear.”
He continued, “The government remains committed to protecting the interests of traders and ensuring the smooth running of all markets and business complexes across the state.”
The Government therefore appealed to the public to ignore false information and rely solely on official statements from relevant authorities.
On Wednesday, Muslim leaders from South-West Nigeria participated in a peaceful march through the streets of Ibadan, Oyo State. They were demonstrating against any military collaboration between Nigeria and Israel.
The Ibadan chapter of Aqsah Nigeria organized the demonstration to highlight the escalating humanitarian crisis in Gaza and protest what they termed genocide against Palestinians.
Prominent clerics who participated included Dr. Dawud Amoo-Alaga; Sheikh Abdulwaheed Abdul Hamid, founder of the Anaajah Arabic Institute in Ibadan; Sheikh Abdul Fatah Sanni, President of the Council of Ulamah and Supreme Council for Shariah in Nigeria; and Sheikh Dhikrullah Shafii, Grand Mufti of the Conference of Islamic Organisations in Nigeria.
The protest occurred soon after Nigeria’s Ministry of Defence reaffirmed its plans to enhance security collaboration with Israel.
During a recent courtesy visit to the ministry by Israeli Ambassador Michael Freeman, representatives from both governments engaged in discussions on joint military operations, technology sharing, defense upgrades, and the potential for a bilateral defense agreement.
During a discussion with journalists at the rally, Prof. Ishaq Akintola, Executive Director of the Muslim Rights Concern (MURIC), delivered a strong critique of Israel’s actions in Gaza.
He claimed that Israel had targeted schools, churches, mosques, media offices, and refugee shelters in bombings. He added that 238 journalists and over 2,000 civilians were killed while they were trying to find food.
“As of Tuesday, 266 children have tragically died from starvation as a result of the blockade. Akintola stated that Israel has converted hospitals into danger zones, even amid ongoing ceasefire discussions. This represents a clear violation of human rights.”
Akintola also challenged Nigeria’s decision to engage in a military alliance with Israel, describing it as “an apartheid state guilty of crimes against humanity.” He called on the Federal Government to abandon the proposed security partnership, terminate economic relations, and break diplomatic ties with Israel.
Oyo State Governor, Seyi Makinde, has said he will not descend into dirty politics despite rising tensions within the Peoples Democratic Party (PDP).
Makinde made this known on Thursday during the South-West PDP consultative summit held in Lagos, where zoning and the party’s future were top on the agenda.
He noted that while disagreements are normal in politics, he will not engage in personal attacks or gutter politics.
“Personally, when people go low, or they go into the gutters, I don’t go with them. Some people are now going into the gutters, but we will reach out to them. That is democracy,” Makinde said.
The governor stressed that his focus remains on unity, peace, and what the PDP can offer Nigerians, rather than internal squabbles.
“I can disagree with people, but there shouldn’t be anything personal here. It should be about what we are giving to Nigerians, because they are watching,” he added.
Makinde also dismissed claims that the PDP is dead, pointing to recent electoral successes as proof of the party’s resilience. He explained that decisions on zoning would be left for the party’s National Executive Council (NEC), scheduled to meet on Monday.
Party stakeholders at the event called for inclusivity and collective effort as the PDP prepares for the challenges ahead.
The Alaafin of Oyo, Oba Abimbola Owoade, has dismissed reports suggesting that he is locked in a supremacy battle with the Ooni of Ife, Oba Adeyeye Ogunwusi, over traditional titles in Yorubaland.
Speaking on the heels of the controversy surrounding the conferment of the title “Okanlomo of Yorubaland” by the Ooni, the Alaafin insisted that he is not engaged in any rivalry with his counterpart in Ile-Ife.
He maintained that his primary concern remains the preservation of Yoruba heritage, peace, and unity, stressing that his throne is not interested in unnecessary power tussles.
“I am not in any supremacy battle with anyone. My focus is on safeguarding our culture, tradition, and the overall well-being of the Yoruba nation,” the monarch said.
The Alaafin, however, underscored the historical significance of the Oyo throne, citing records that position the Alaafin as a key custodian of Yoruba authority and tradition.
Meanwhile, cultural groups and stakeholders have urged both traditional rulers to avoid actions that could breed division, calling for reconciliation and collective leadership in the interest of Yoruba unity.
