•How Reverend Father sexually abused me – Former altar boy
•Church rebukes priest
A homosexuality scandal may have broken up in the Catholic Church in Nigeria following the conclusion of investigations into allegations of sexual abuse against a priest at the Catholic Diocese of Ijebu-Ode, Ogun State.
After two separate verdicts of guilty and not-guilty, the church ordered that the accused, Reverend Father Kenneth, be formally warned to steer clear of scandals.
The Bishop of Ijebu-Ode, Most Rev. Francis Adesina, in a letter dated July 30, 2025, said the verdict to rebuke Father Kenneth was reached in accordance with canon laws.
The decision, however, led to calls for a review of the case, including imposition of stricter sanctions, amid claims of cover-up and ongoing risks to children in the church.
The whistleblower, Bayo, claimed that no fewer than nine “brothers” were sexually abused by the priest, who also allegedly introduced them to homosexuality.
The 33-year-old also stated that all the evidence he submitted was not forwarded to the Dicastery for the Doctrine of the Faith, the Catholic church’s disciplinary office in Rome.
The complainant expressed fear that some of those involved in the alleged homosexual acts with the reverend father had become priests and might be doing the same thing to children under their care.
Narrating the series of abuse he allegedly suffered, Bayo claimed that his ordeal started when he was barely 14 years old.
He explained that a former Imomo (Ijebu Ode) parish priest while leaving the community, introduced his family to Father Kenneth, who was taking over the parish.
Bayo was critically ill and needed help for a surgery at the time.
Kenneth and the then Bishop of the Ijebu Ode diocese, Albert Fasina, then supported the family in getting the surgery done at a private hospital.
About four months after the operation, the boy’s father died.
“Following this event, I got close to the church and Father Kenneth; it was from here that I developed the call to priesthood. As I was getting better gradually, the diocese of Ijebu Ode offered me a scholarship to one of their best schools in Ijebu-Ode, Sacred Heart Catholic College.
“Moved by Father Kenneth’s kindness and care, I decided to live with him in the mission house, giving myself in whole to him to be formed in gratitude for the part he has played in my life. This was towards the end of 2005 when I was 13,” he added.
Living with a priest was considered a big deal at the time, hence Bayo said he felt privileged to stay with the reverend, whom he saw as a saviour.
While at the mission house, he met four ‘senior brothers.’
“I and Father saw each other like father and son. He sometimes called me his legally adopted son because he was charged to court by my dad when he was desperately intending to help me and my mother.
“As I was told, he won the case and won me to himself. He never left me to be hungry for the things of the world and God’s happiness. I desired and loved God so much through him. He was like a perfect father to me.”
Bayo was schooling far away at the time and was spending a lot on transportation, funded by Father Kenneth and the church.
The reverend father, according to him, later asked him to move in with a friend living close to the school to reduce cost.
However during the weekend, he returned to the mission house at Imomo.
One such weekend when he was about 15, Father Kenneth saw him on the same bed with one Bro Seyi, said to be about 24 years old.
The priest was said to have frowned on this.
Bayo said later that day, Father Kenneth warned him against lying on the same bed with any of the brothers.
But no reason was given.
He said when he confronted Bro Seyi, the latter told him it was because he (Bro Seyi) was ‘sexually aroused’ when Bayo rested his head on his chest.
“All these events I kept in mind, waiting for further enlightenment from Father Kenneth, since he was the closest friend I had.
“One afternoon, Father Kenneth called me into his room to massage his body. I was surprised that he called me to massage him, because it was only the four senior brothers that were inclined to do that at that time.
“Alone in his room with him, I was expecting many questions about the recent happening between me and Bro Seyi. But he talked about himself and told me he was still a virgin. I was happy to hear that and I told myself he must be a faithful priest.
“He asked me again, do I know why God answers his prayer when he prays for people? I answered no, he said it was because he did not fornicate around with women.”
Bayo said he was surprised when the priest said he sometimes saw him (Bayo) being aroused while talking to the opposite gender.
He claimed the priest promised to teach him how to control such sexual urges publicly.
The priest allegedly asked him to undress and engaged him in a sexual act until he climaxed.
“Although I enjoyed the sensation, I did not like the whole affair but I didn’t have the mind to tell him how I felt because at that time, I took him like my God. This activity with Father Kenneth was repeated for several weeks after that day and then it went into months and then into years. This act occurred at least three times in a week,” he added.
After the act, Bayo said he was encouraged to take a lot of proteinous food, particularly milk.
He explained that while he felt bad about the sexual act, he did not see anything wrong with it at the time because all he knew was that priests were not supposed to have romantic relationships with women.
“At first, I found it an unpleasant act, but did not have any concrete reason for it, neither did I have the courage to say no to this priest who was instrumental to my recovery.
“What made the whole situation so unusual for me was the fact that I was not inclined to reveal my nakedness to anyone. Father Kenneth, however, counselled me to the contrary, saying that his intention was to keep me away from girls and that by this act, I won’t have any sexual feelings towards girls.
“I gave in, but without understanding the full meaning or consequences of this act. All of this made me very unhappy and I knew in my heart that this was wrong but at my age, 15 years old at that time, I didn’t know how to go about it.”
Catholic Church, Ijebu-Ode
According to Bayo, there was no sexual entry at this time; just masturbation.
However, after two years, when he was close to 18, the priest allegedly proposed to have a real sexual act with him.
The request, he said, he turned down.
“I was still young and very afraid. As I became a bit older, he brought it up again and said he would masturbate me, while I entered into him.”
Bayo said he agreed to it, though he believed it was a plot by the priest to do the same to him.
“This new behaviour happened from that time until I left the community. When we both climaxed the first time, he asked me to tell him the difference between my semen and his; I said his was whiter than mine; mine was just colourless like water. He said it was because I was still young. That time will come when mine will be like his. I did not know how to respond to this. I kept thinking about everything and I felt it was all wrong, but still I could not say anything.”
The sexual act, according to him, happened at least twice a week.
He explained that after completing secondary education, he joined a group formed by Father Kenneth and was assigned to live close to the priest’s room.
Bayo alleged that this gave the priest unfettered access to him.
“I was also put in charge of the livestock. This was the time I began to notice that I was not the only person with whom Father Kenneth had sexual activities. I remember Father Kenneth listed to me all the people he does it with.
“I was surprised to hear that out of the 13 brothers who had finished postulancy, seven were performing homosexual acts. We were about 28 in the community just before I left and nine of them were on Father Kenneth’s list of people he had sexual activities with.
“It got to a stage when two of Father Kenneth’s sex partners wanted me to share my sexual feeling with them; they tried every way to win me to themselves by showing concern for me and assisting in getting things done and even buying me things. I am not sure what they thought my sexual orientation was, but they just kept coming for me. I was surprised when Father Kenneth drew my attention to these same brothers and asked if I could practise it with them.
“I told him I couldn’t do it with any person except him. He didn’t insist against my will, but he advised me saying it was better to have one of the brothers as a sex partner so that if he was away on a journey, I would have someone to practise it with. I never liked this way of life in the first place, so why would I? His persistence was adding more to my problems.”
Soon after, reports of the alleged homosexual activities in the mission house began to spread in the community.
Bayo claimed that those with such perversions enjoyed more favour in the church than others.
He also noted that he was caught in the middle and did not know how to escape the grasp of the sexual abuse, insisting that he had feelings for women and was not a homosexual.
In 2011, he started studies at the Don Bosco Institute of Philosophy in Ibadan, Oyo State.
At the school, he was part of a seminar which exposed the evil of homosexual activities.
In the end, Bayo said he was convinced to stop the immoral act and he started avoiding Kenneth, including not delivering messages to him.
“He called me one day and asked me what was wrong with me. I told him about the seminar, especially our discussion on homosexuality. He responded by trying to liken our relationship with that of John the Beloved and Jesus. I knew where he was going with his idea, so I ignored him and left.
“Because of my reaction to him on that day, he said he was going to withdraw me from school because he thought we were not being taught the correct thing. It took two years for me to boldly make a decision to leave Father Kenneth and his congregation.”
As rumour of the alleged activities of the priest spread, Bayo announced to Father Kenneth that he was leaving the community, never to return.
The priest, however, protested the move.
Two years later, Bayo became ill as he worried about survival and payment of his school fees.
But he got help from a group called the Guanellians (Superior of the Servants of Charity).
Bayo claimed that as he was about completing his studies, reports of the homosexual activities of the priest and his congregation got to the school.
“A few weeks before I completed my studies in June 2014, the Dean of Studies called me to express concerns about the academic performance of some of the brothers. He called me because I was once one of the senior members of the community.
“The rumour of sexual abuse was everywhere and I heard the rumours myself. Finally, I disclosed my story to the dean in confidence and out of trust. After all, I had been looking for someone to trust. He said that being a student in an ecclesiastical institution, and being the case of abuse that I reported an event that occurred in another ecclesiastical institution, he was bound by canon law to care for the victim and ensure that the victim had the chance to disclose his situation to the competent authority.
“The Salesians have it as a rule that serious issues in the institute and in the Salesian formation house at large are reported to the provincial superior. So, this matter was brought to the knowledge of the provincial superior. Consequently, he sent a request to see me through the dean of the institute.”
The dean then advised him to document his experience.
Bayo said he was writing about his ordeal when Father Kenneth called him on August 13 and 14, 2014, saying he got information that someone was writing about the abuse to the Nuncio (the pope’s representative).
He said he denied knowing anything about it.
Two days later, he got a threat message from an unknown number.
“Make u carry ur evidence o. Check ur phone we dey monitor ur calls and texts. If “PANYA” do dat congregation or father, after 12 hours u go be past tense. Guy no take me for joke, we dey follow u,” a part of the alleged text message said.
Bayo became afraid for his life and began to take caution of the places he visited and who he spoke to.
Despite the alleged threat, he completed his writeup, which he sent to one Father Jorge, the superior of the institution.
As the news spread that he had written a petition against the priest, Bayo fled to Ghana.
On January 31, 2015 while still in Ghana, he was called by Father Michael Banjo, a priest of the Diocese of Ijebu Ode, notifying him that a commission of experts had been set up to look into the matter.
‘Can we still make love?’
Bayo supplied an audio clip to Saturday PUNCH which he claimed was his recording of a telephone conversation between him and Father Kenneth.
In the five-minute phone call, which Bayo claimed held two months after he left Imomo, he asked after the “brothers” in the mission house and apologised for not calling Father Kenneth as the latter requested.
Father Kenneth: I just said you should call. I knew I would call you…the way I was feeling, thank God I was able to control myself a little, because I almost jumped down…I almost…I knew I had to come down, I would have started romancing you….I tried you in the night, your line was switched off…
Bayo: Yes, no light. Are you in my mum’s place?
Father Kenneth: No, I’m….
Bayo: Because she too, she flashed me twice, I was thinking that you’re in her place…
Father Kenneth: Can we still make love?
Bayo: I don’t know for now, father…I have many things on my head, I have to do some things, I’ve been working left and right to get some things done
Father Kenneth: We need to sit down and talk. We need to see, we need to talk
Bayo: I don’t want to come to Imomo. Did you hear me?
Father Kenneth: Yes, but ehn…
Probe opens
A document dated February 17, 2015, written by the former Bishop of Ijebu Ode, Father Albert Fasina (now late), confirming receipt of the allegation against Father Kenneth.
The document said, “To further the matter, I have constituted an Investigating commission to be headed by Fr. Thaddeus Bini. OFM. (JCD). He will gather the evidence from all the parties concerned, which as required by the church’s universal law on this matter will be sent by the diocese to the Congregation for the Doctrine of Faith in Rome for further action.
“Please note that neither the bishop nor the investigating commission is competent to make a judgment on this matter as this competence belongs to the CDF.”
Bayo said while the report of sexual abuse against the church was still pending, Father Kenneth attempted to destroy his reputation.
According to him, the priest accused him of making up the allegations, which created hostility towards his family as his mother was unable to return home.
“Members of the village even threatened to place a curse on my family and friends. I reported these threats to Bishop Ayinde Fashina, who stated that the only assistance he could offer was to send me out of the country.
“Acting on his advice, I applied to a US school under the understanding that the diocese would sponsor my studies. I was granted admission, obtained my visa, and arrived in the United States.”
Schooling abroad
Our correspondent obtained an affidavit of financial support issued by Fasina, dated June 28, 2018, confirming that the Ijebu Ode diocese would sponsor Bayo’s one-year professional course in special education at the Community College of Spokane, Eastern Washington.
The letter said the diocese would be responsible for all expenses, including tuition and accommodation.
“However, once I was here, Bishop Fashina refused to pay my tuition and demanded that I withdraw my accusation against Father Kenneth, which I declined to do. The diocese ultimately provided no financial support toward my education.
“A few months after I left Nigeria, Bishop Fashina convened his own judgment panel and rendered a decision in favour of Father Kenneth.”
Bayo alleged collusion between Fasina and Father Kenneth, and queried why he was not introduced to the lawyer who stood in for him in the matter as was the standard practice of the Catholic church.
“Based on the events that transpired, I believe the diocese of Ijebu Ode facilitated my departure from Nigeria to conceal the deeper secrets within the church and protect those involved,” he added.
Not guilty, guilty
The Most Rev. Francis Adesina, the Bishop of Ijebu Ode who took over from Fasina, while communicating the decision of the church to Bayo, said Father Kenneth would be rebuked.
He explained that having studied the acts of the preliminary investigation, the Dicastery for the Doctrine of the Faith (DDF), with a letter on December 2, 2016, requested that Fasina should conduct an extrajudicial penal process into the matter.
In August 2018, Bishop Fasina then wrote to the DDF, stating that he had conducted the extrajudicial penal process and found the accusation against Father Kenneth to be unsubstantiated.
He noted that while the letter containing the outcome of the renewed process was subsequently received by the DDF, the complete acta were still not received.
“In light of this, the DDF wrote to Bishop Fasina in October 2018, requesting that he transmit the full acta of the case, including a formal conclusory decree argued both in lure and in facto, and making a declaration concerning the re veritate.
“When no response was received, the DDF followed up in September 2020, this time addressing the request to me, who had by then succeeded Bishop Fasina as the Bishop of ljebu-Ode, following his retirement.
“Subsequently, I reported to the DDF that I had met with Bishop Fasina and carefully examined the diocesan archives, but no trace of the documentation could be found; and that, consequently, a new extrajudicial penal process would be initiated and the complete acta forwarded to the DDF along with a formal conclusory decree.
“During the extrajudicial penal process that I initiated, Father Kenneth submitted to the panel a conclusory decree dated 2019, bearing the signatures of Bishop Fasina and Monsignor Gabriel Ayankoya, who was the Vicar General of the diocese.
“On this basis, Father Kenneth’s canonical advocate argued that the case had already been adjudicated and that initiating a new process would violate the canonical principle of ne bis in idem; that is, that no one may be judged again for an offence already tried. I forwarded the document to the DDF and sought guidance.
“The DDF, noting that it had not previously received the document, instructed that the extrajudicial penal process should proceed as authorised. This process was subsequently concluded with a finding of guilt against Father Kenneth. The DDF, in November 2023, then requested that Father Kenneth either petition for dispensation from the clerical state or face dismissal but not without first granting him the opportunity to provide his final defence.
“Following this, the DDF received the defence of Father Kenneth through his canonical advocate. As part of this submission, a DVD recording was presented containing an interview with the late Monsignor Gabriel Ayankoya.
“In the recording, Monsignor Ayankoya confirmed that the extrajudicial penal process had indeed taken place under Bishop Fasina, that he served as Notary during the process, that he had witnessed the issuance of the final sentence by Bishop Fasina and signed it, and he attested to the authenticity of the sentence.
“In light of this confirmation, the DDF acknowledged the validity of the earlier proceedings and applied the canonical principle of ne bis in idem.
“Nonetheless, after carefully reviewing the entire case, and considering the seriousness of the original accusation, your credibility as the accuser, and other surrounding concerns, the DDF observed that a degree of suspicion remained regarding Father Kenneth’s conduct.
“Therefore, during its session of 9th May 2025, the DDF imposed a canonical rebuke and issued a warning, instructing Father Kenneth to prudently avoid any persons or situations that could compromise his obligation to observe continence or cause scandal among the faithful.”
Catholic law breached?
A Catholic priest, who spoke to Saturday PUNCH on condition of anonymity because he could not be seen openly criticising the church, said justice was not served in the matter.
The reverend father, after reading a copy of the bishop’s decision letter sent to Bayo, said there were contradictions in the statement, describing it as troubling.
He also wondered why the civil authorities were not involved since the complainant was a minor when the abuse started.
“The bishop’s letter repeatedly invokes canonical procedure and the Dicastery for the Doctrine of the Faith, yet admits to grave irregularities.
“The complete acts (acta) of the case were never transmitted in full to the DDF for years, despite multiple Vatican requests (2016, 2018, 2020). This omission is a breach of can. 1719 CIC and Sacramentorum Sanctitatis Tutela (art. 16), which require that all acts be preserved and forwarded.
“The complainant was not informed of the canonical lawyer allegedly representing him. This violates Vos estis lux mundi (VELM, art. 6), which guarantees victims the right to participate and to have representation of their choosing.
“The principle of ne bis in idem (no double trial) was applied despite evidence that the first process was procedurally defective. Canon law (can. 1645 §1, 4°) allows a case to be reopened when new evidence emerges or when serious procedural irregularities have occurred.
“The bishop’s own letter concedes that ‘a degree of suspicion remained’ about the priest’s conduct, yet the penalty was only a canonical rebuke (can. 1339 §1 CIC). Church law (SST, art. 6) treats sexual acts or advances toward minors as delicta graviora warranting dismissal from the clerical state when credible evidence is found.”
According to him, the complainant was a vulnerable minor under both the canon law and Nigerian civil law.
He wondered how the purported phone conversation between the duo presented by Bayo did not affect the outcome of the investigations.
The priest said the church’s Vos estis lux mundi, Pope Francis’ 2019 Motu Proprio On the Protection of Minors and Vulnerable Persons, and the Pastoral Guidelines for Responding to Allegations of Sexual Abuse, were violated as per the rights of victims of abuse.
He wondered why the accused priest was not suspended during investigations.
“It is noteworthy that nowhere in the bishop’s letter is it stated whether Father Kenneth was temporarily removed from ministry pending the investigation.
“According to Canon 1722 CIC, the diocesan bishop, after hearing the promoter of justice and citing the accused, may at any stage of the process remove the accused from sacred ministry or office to prevent scandal, protect the freedom of witnesses, and safeguard the course of justice.
“This precautionary measure is strengthened in Sacramentorum Sanctitatis Tutela (art. 19) and the 2020 CDF Vademecum (§§58–62), which direct that, once an allegation has the semblance of truth (notitia de delicto verisimilis), restrictions on ministry should be applied immediately. The omission of any mention of such a measure raises serious questions about whether the diocese fulfilled its canonical and moral duty to protect the faithful during the pendency of the case.
“If, in fact, no precautionary suspension was imposed, this would represent a clear breach of safeguarding obligations under both canonical and universal church norms. The failure to restrict a priest from public ministry in the face of a credible allegation involving a minor not only jeopardises the safety of other potential victims but also undermines the church’s credibility in handling such grave matters.
“By limiting the response to a mild rebuke while acknowledging ongoing suspicion, the diocese sends a dangerous message: that clerics can retain ministry even when credible allegations of sexual misconduct with minors remain unresolved. This undermines Pope Francis’ repeated call for “zero tolerance” (Address to the Pontifical Commission for the Protection of Minors, 21 September 2017).”
Relatives face threat
The Bishop of Ijebu Ode diocese, Adeshina, declined comment on the matter.
He said, “This is an internal matter of the church, and I am not allowed by law to speak to the press about it.”
Father Kenneth, during a phone conversation with our correspondent, said he could no longer hear the journalist after the allegations were laid out.
The following conversation ensued:
Saturday PUNCH: Good morning sir
Father Kenneth: Good morning
Saturday PUNCH: I am so sorry for disturbing. I have been trying to reach you. Am I speaking with Reverend Kenneth?
Father Kenneth: You’re calling from where?
Saturday PUNCH: I am calling from PUNCH…Well done sir, with the great job you’re doing and the work of God.
Father Kenneth: Thank God
Saturday PUNCH: Sir, I’m calling because of a case in front of me and I felt that no matter what I should speak with you about the case. I was told a decision was taken over an allegation of sexual abuse and I was told you were rebuked. And I spoke to the complainant, who said you abused him and others in your care. So, I need you to respond
Father Kenneth: Hello…hello
Saturday PUNCH: I can hear you clearly, it is very clear…
Father Kenneth: Hello….helloo
Subsequent attempts to get him to speak proved abortive.
In less than three minutes afterwards, his phone was switched off.
A text message sent to him on Thursday at exactly 11.48am, in which our correspondent repeated the allegations, were not responded to as of 11.59pm on Friday when this report went to bed.
The complainant, Bayo, later called to say some priests were bombarding him with calls and urging him to stop the story.
He also claimed that members of his extended family were facing backlash and were scared for their safety.
Saturday PUNCH subsequently sent a message to Bishop Adeshina to report the alleged threat, urging the church to address the allegations instead.
A spokesman for the diocese, Rev. Michael Banjo, on Friday, said the decision to rebuke Kenneth was taken from Rome.
He said, “From the outset in 2015, Bayo was informed that, under the universal law of the Catholic Church, cases of this nature are referred to the Dicastery for the Doctrine of the Faith (DDF) in Rome for final determination.
“In line with the DDF’s directives, the diocese undertook the necessary canonical investigations, which were thorough and impartial, and forwarded the complete acts to the DDF for review.
“After a thorough process that included multiple stages of examination, the DDF issued its judgment in May 2025. Bayo has been advised that, if dissatisfied, the proper recourse is to appeal to the DDF, which remains the competent authority on this matter.
“The diocese takes objectivity, truth, and safeguarding very seriously, and remains committed to ensuring that all matters are handled with fairness, due process, and respect for the dignity of all parties involved.”
A request for confirmation of Banjo’s claim was sent to the Holy See Press Office (Rome) by Saturday PUNCH.
However, there was no official response to the email as of press time.
*********************************
Editor’s note: The actual name of the accused priest has been changed since he has not been prosecuted or convicted. The complainant’s name has also been changed due to safety concerns.
In 2019, Chukwudi* (38) firmly believed relocation would solve all his problems. So, he emptied his savings, sold everything he owned and took loans to fund a new life abroad. However, less than 24 hours after landing, immigration officers put him on a plane back to Nigeria. Seven years later, he’s still recovering from the fallout.
As Told To Boluwatife
Seven years have passed since my unfortunate attempt to leave Nigeria for a better life in a different country. Yet, I still struggle to talk about my experience. I’m not sure I’ll ever recover from the embarrassment and pain I suffered.
In 2019, I was 31 and convinced that escaping Nigeria was the only way to move my life forward. I was tired of my office job at a mid-sized logistics company in Lagos, and even more frustrated by the quality of life I could afford on my ₦60k salary.
I lived in a tiny self-contained apartment and couldn’t do anything besides go to the office and church every week. I couldn’t even dream about getting married or owning a car.
Meanwhile, everywhere I turned, someone was preparing to relocate or had already relocated. A former secondary school classmate moved to Germany and began posting pictures of snowy streets in our alumni WhatsApp group chat. A cousin left for the UK and started sending videos of his new apartment. Even someone from my office was talking about their plans to leave.
Everyone in my life was moving forward while I was stuck in one position. So, naturally, I started thinking about relocating too. Unfortunately, I had no money to fund any japa dream.
A colleague at work introduced me to a travel agent who explained a pathway that involved entering an Asian country with a short-term visa and arranging longer-term options after arrival. He spoke with confidence and gave examples of people who had successfully travelled the same route.
It sounded like a great plan, but he also quoted ₦15 million for the entire process — including visa processing, flight cost, accommodation arrangement and settlement support. The cost was too much for me to even imagine, let alone have somewhere.
Still, once the idea entered my head, I couldn’t let it go. For weeks, I thought only about how to raise the money and japa. It got to a point where I regularly daydreamed about finding dollars on the floor or someone mistakenly sending ₦15 million to my account.
I also started researching the japa process on my own. I realised I wouldn’t need up to ₦15 million if I did everything myself without a travel agent. Based on my findings, I estimated ₦10 million would finish the process, and I’d still have extra to hold for the first few months after I arrived in the new country.
So, I decided to start small and raise the money slowly. I convinced myself I’d somehow raise ₦10 million.
First, I liquidated my entire life savings of about ₦700k to start the visa application process. Next, I sold my late father’s acres of land in the village for ₦3 million. That move caused some issues between me and some extended family members. They argued I shouldn’t have made that move without their approval, but I didn’t really care what they thought. My only focus was on leaving the country.
And it seemed like things were working out in my favour. I got a six-month visa on my first try and still had an extra ₦2 million in my account. I only needed to raise about ₦6 million more to reach the ₦8 million I estimated for flight costs, accommodation and settlement budget.
For accommodation, my colleague had linked me up with someone living in the country I was planning to travel to, and he’d promised to help me get a place. I just needed to send ₦3 million to him.
For the next five months, I tried everything to raise ₦8 million.
I started by taking loans. At first, it was from people close to me: my elder brother, two cousins, and a church member who ran a small cooperative. When that money finished, I started asking friends. Then friends of friends, and even people in my office. Before long, I had borrowed money from more than 12 people.
I told everyone the same thing: once I settled in Asia, I would start paying back immediately. Everybody believed me because at that time, it felt like moving abroad was a shortcut to success. Once you entered, your life automatically changed.
When the loans didn’t fetch me the money I needed, I started selling my things. My TV, generator, wardrobe and even my bed. At some point, I was sleeping on top of my clothes on the floor. I convinced myself I would eventually need to sell everything off when I was travelling anyway.
As my visa expiry date drew near and I saw no sign of raising the full amount I needed, I grew even more desperate. I decided to sublet my apartment without my landlord’s knowledge. I collected ₦1 million for two years’ rent from a former schoolmate’s brother and told him to lie to the landlord that he was my brother who had come to stay with me from the village.
After all my fundraising efforts, I was only able to raise an additional ₦4 million, bringing my account balance to ₦6 million. By then, I had only one week left on my visa.
The delay had also made it impossible for me to buy plane tickets in advance at a lower price. I eventually spent ₦2.8 million on tickets. After I sent the ₦3 million to the guy who had promised to help me with accommodation, I had just ₦200k left. Still, I believed I could easily find work when I arrived in the new country.
I travelled with that belief. I remember my excitement that day. My siblings took me to the airport, and we took countless pictures and videos. My mum even called and sent several prayers over the phone. Everyone was happy for me.
On the plane, I was lucky enough to sit in a window seat and took even more pictures. I kept telling myself, “My life is about to start.”
I didn’t know it had already ended.
After two layovers, I finally arrived at my destination. At immigration, the officer stared at my passport for a long time. Then he started asking several questions about the duration of my visit and how much money I had.
Remember, I only had a few days left on my visa. Well, I told him I was there on a short two-day vacation to tour the country. I couldn’t tell him I didn’t plan to return.
Now that I think about it, my “vacation” story was too foolish. Who would’ve believed I was only there for two days when I travelled with three big bags?
The immigration officer called another officer, and the two spoke for a long time in a language I didn’t understand. Then they took me into a room and started asking me detailed questions. At some point, they even asked if I had paid someone to help me disappear after entry.
I kept insisting I was just visiting. But they didn’t believe me. I spent that night in an airport detention room with three strangers. Nobody explained anything or told me what would happen next.
The next morning, the immigration officers handed me a document and said I would be returned to Nigeria immediately. They said my visa timeline was suspicious and they’d prefer to remove me from the country before any overstay occurred.
Just like that, within 24 hours of “relocating,” I found myself on a plane heading back to Nigeria. It felt like a very bad dream. I didn’t even know whether to cry or laugh. Everything happened so fast.
The reality of my situation hit me fully when I landed in Lagos. I had no home and nothing to my name. I’d sold everything and taken multiple loans to raise ₦8 million to travel.
Now, I was back to square one and even worse off than before, owing almost ₦3 million with no hope of how to pay it back.
For the first few weeks, I couldn’t face anybody. When relatives called for updates on my trip, I had to tell them the truth. News of my deportation travelled fast, and creditors started calling to ask when I would start repaying their money. I stopped picking up calls and eventually had to switch the phone off completely.
I initially hid in my brother’s house, but when the shame became too much, I ran to my village. The people there also knew about my failed relocation, but at least they wouldn’t come to me every day to ask about Asia. Even in the village, gossip from Lagos got to my ears. How most people thought I had run away with their money, and were cursing and mocking me.
It was a shameful period for me. I kept imagining how everyone expected me to be doing well abroad, but I was back with absolutely nothing. I had never heard of someone who spent less than 24 hours in a country before deportation. I wanted to die. I even tried to commit suicide twice, but my relatives rescued me.
Seven years later, I’m slowly rebuilding my life. I returned to Lagos last year after spending the last few years working with a cousin who runs a small building materials shop.
I’ve managed to repay some of the people I owed. Most of them eventually forgave my debt. I also have a better job now. My pay is still not much, but I’m surviving.
The trauma of this experience still hasn’t left me. I have nightmares about it from time to time. In my dreams, I’m coming down from a plane, and big, muscled men suddenly rush at me and push me back inside. Sometimes, I wake up crying.
Now, whenever people around me start talking about japa plans, I just keep quiet. I can’t go through that suffering again.
I know Nigeria is even worse now, and I still want a better life. But for now, I’ll try my best to find that life here.
Medical experts have advised adults to get between seven and nine hours of sleep daily to maintain good physical and mental health.
A Consultant Family and Lifestyle Medicine Physician, Dr Moyosore Makinde, gave the advice on Friday in Lagos while speaking with the News Agency of Nigeria to mark World Sleep Day.
Makinde, who is also the President of the Society of Lifestyle Medicine of Nigeria, said adequate sleep plays a vital role in maintaining overall wellbeing, productivity and long-term health.
The 2026 World Sleep Day, themed “Sleep Well, Live Better,” is dedicated to raising awareness about sleep’s critical role in human health and encouraging individuals to adopt healthier sleep habits.
Makinde explained that recommended sleep duration varies by age, noting that while adults require fewer hours, infants and children need longer sleep periods for proper development and overall well-being.
Citing World Health Organisation stipulations, Makinde recommended seven to nine hours of restorative sleep for adults above 18, explaining that infants and children required significantly longer sleep duration.
She decried the high level of sleep deprivation among the populace, noting many people failed to get adequate sleep daily, a situation she warned could negatively affect health, safety and well-being.
Makinde said the fast pace of modern life often left little time for rest, urging Nigerians to deliberately prioritise sleep by creating time for proper rest, relaxation and recovery daily.
She attributed sleep deprivation to multiple factors, including health challenges, lack of time, social media addiction, poor sleeping environments, unhealthy sleep positions, and demanding daily schedules aimed at survival.
According to Makinde, prolonged sleep deprivation increases risks of accidents, judgment errors, workplace mistakes, Type 2 diabetes, heart disease, obesity, overweight, and certain cancers, including breast and prostate.
“Sleeping well in order to live better is not a myth. Sleep remains one of the most powerful yet often neglected pillars of health and well-being in modern society.
“To maintain good health, adults should have seven to nine restorative hours of sleep per day.
“Infants require up to 16 to 17 hours of sleep, while pre-school and school-age children need up to 13 hours and 12 hours, respectively, for proper brain development,” Makinde added.
According to her, sleep is as important as the food we eat, the water we drink and the air we breathe.
“It is a natural state of rest and a period when the body repairs itself physiologically, restoring energy, strengthening immunity and supporting overall bodily functions.
“Amid the hustle and bustle of work, study and business, particularly in Lagos, Nigerians need to prioritise sleep.
“In doing so, we are also prioritising our health,” she said.
Contributing, a psychiatrist and therapist, Dr Maymunah Kadiri, described sleep as “an integral part of mental well-being,” stressing its critical role in maintaining psychological balance.
Kadiri, also Medical Director of Pinnacle Medical Services, explained that good sleep improved concentration, enhanced brain performance and contributed positively to overall cognitive functioning and emotional stability.
She noted that adequate sleep supported cognitive processes and helped reduce symptoms of depression and anxiety, making it an essential component of maintaining good mental health.
According to her, healthy sleep goes beyond hours spent in bed, noting that it involves adequate duration, good sleep quality that is uninterrupted and refreshing, and a consistent sleep schedule.
“Sleep significantly benefits mental health. During a good night’s sleep, the brain gets rest and all the nutrients it needs.
“A person who enjoys long-term good sleep develops improved stress resistance. Brain function improves, and the risk of cognitive disorders is significantly reduced over time.
“Sleep has a direct impact on mental health and its quality. It helps process emotions and alleviates stress as well as negative feelings,” Kadiri said.
Popular comedian, skit maker and social media influencer, Samuel Perry, popularly known as Broda Shaggy, has been hospitalised after he was allegedly shot in the Sango-Ota area of Ogun State, PUNCH Metro has learnt.
It was gathered that the incident occurred under the Sango-Ota bridge on Sunday afternoon.
Although the circumstances surrounding the shooting remain unclear, a police source who spoke on condition of anonymity because he was not authorised to comment on the matter said the content creator sustained the gunshot injury while filming a comedy skit at the location.
According to the source, Broda Shaggy was immediately rushed to the Blooming Care Hospital in the Alakuko area of Lagos State, where he received initial treatment.
“He was shooting a skit under the Sango-Ota bridge when he sustained a gunshot injury. We don’t have details on how it happened yet, but his crew members who were present quickly rushed him to the hospital,” the source said.
The source added that medical personnel at the hospital administered first aid upon his arrival.
Further findings by PUNCH Metro, however, revealed that he was later referred to Duchess Hospital in the Government Residential Area, Ikeja, where he is currently recuperating.
Efforts by our correspondent to reach both hospitals were unsuccessful, as calls made to the contact numbers listed on their social media pages did not connect. A text message sent to them had yet to be replied to as of the time of filing this report.
When contacted on Thursday, the spokesperson for the Lagos State Police Command, Abimbola Adebisi, confirmed the development, noting that the police were alerted by the hospital.
“The hospital contacted the police to report that a gunshot victim had been brought to their facility. Detectives and a patrol team were immediately mobilised to the hospital, where they discovered that the victim was a skit maker and social media influencer popularly known as Broda Shaggy.
“He was seen on a stretcher with an injury to his thigh. The location of the incident is in Sango-Ota and not within our jurisdiction, but the investigation is ongoing,” she said.
When contacted for further clarification, the spokesperson for the Ogun State Police Command, Oluseyi Babaseyi, said the incident had not been reported to the police in the state.
“The incident was alleged to have occurred in Ogun State, but it was not reported,” he said.
Broda Shaggy’s manager, Olufemi Oguntamu, also known as Penzaar, did not respond to calls made to his phone. A text message sent to him had yet to be replied to as of the time of filing this report.
PUNCH Metro recalls that in October 2024, a popular content creator, Afeez Ojesanmi, popularly known as Salo, was reportedly robbed of his jewellery and shot around the Lekki axis of Lagos State.
