Chaos erupted in the Mandilas area of Lagos Island as traders and area boys engaged in a fierce fight that left one person dead and several others injured.
The clash, which broke out suddenly, forced many residents and passersby to flee for safety as the battle turned violent. Eyewitnesses reported that shops were hurriedly shut while the streets descended into panic.
Though the exact cause of the fight remains unclear, the violence has heightened tension in the busy commercial hub. Security operatives are yet to release an official statement on the incident.
Hon. Shittu Ibraheem, representing Saki West State Constituency in the Oyo State House of Assembly, has disassociated himself from the approval of a ₦300 billion loan by the Assembly.
In a statement issued on Wednesday, Ibraheem clarified that he was not part of the lawmakers who sanctioned the loan during an emergency plenary session convened on August 26, 2025.
According to him, the House has been on a six-week recess since July 31, scheduled to end on September 16. However, the emergency sitting was allegedly arranged without proper communication to all members.
“I want it on record that I was not among the lawmakers who approved the ₦300 billion loan. Why was the loan an emergency, and why was the sitting not communicated to every honorable member?” he queried.
The lawmaker also questioned the rationale behind seeking such a loan at a time when Oyo State reportedly enjoys about a 500% increase in its FAAC allocation.
He urged residents to hold their leaders accountable, stressing that borrowing under the present financial circumstances raises serious concerns.
Academic Staff Union of Universities (ASUU) members at the University of Ibadan on Tuesday staged a peaceful protest within the campus, demanding that the Federal Government urgently sign and implement the renegotiated 2009 agreement.
The lecturers, joined by officials of the Nigeria Labour Congress (NLC), carried placards with inscriptions such as “Sign the Agreement, Save Education” and “Preserve Those Who Lay the Golden Eggs.”
Chairman of ASUU, University of Ibadan chapter, Dr. Adefemi Afolabi, said the union was tired of government’s endless promises and warned that failure to act by the August 28 deadline could lead to a nationwide strike.
Similarly, Oyo State NLC chairman, Mr. Kayode Martins, decried the neglect of university lecturers, stressing that “those who lay the golden eggs must be preserved.” He noted that the poor welfare of academics was fueling brain drain and crippling Nigeria’s education system.
The protest at UI mirrored similar demonstrations across public universities nationwide, as ASUU reiterated that unresolved salary arrears, stalled agreements, and lack of adequate funding for education would no longer be tolerated.
The union maintained that unless the Federal Government takes concrete steps at Thursday’s meeting, the country should brace up for another round of industrial action that may disrupt academic activities across campuses.
Nigerian forward Rasheedat Busayo Ajibade has completed a move to French giants Paris Saint-Germain (PSG) Féminines, where she will team up with fellow Super Falcons star, Jennifer Echegini.
“Paris Saint-Germain is delighted to announce the arrival of Nigerian striker Rasheedat Busayo Ajibade, who has joined the club on a deal that runs until 30th June 2027,” PSG confirmed in a statement on Tuesday while unveiling their new signing.
Speaking after her presentation, the Nigerian captain, fondly called Mummy G.O., described the transfer as a landmark moment in her career, saying it was a “major step” for her.
Ajibade’s switch to PSG comes just weeks after she led the Super Falcons to their record-extending 10th Women’s Africa Cup of Nations (WAFCON) triumph. She was also named Player of the Tournament, marking her second time lifting the prestigious continental trophy with Nigeria.
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.
Yoruba Nation agitator, Chief Sunday Adeyemo, popularly known as Sunday Igboho, has stirred controversy with claims that the Alaafin of Oyo has no crown of his own.
Speaking during his recent visit to the Ooni of Ife, Igboho alleged that the crown currently associated with the Alaafin originally belonged to his late father.
“It was my father’s crown they collected and gave to the Alaafin,” he declared.
His comments have since sparked fresh debate in Yoruba traditional circles as many have been condemning his recent outburst against the revered stool of Alaafin.
