Connect with us

Lifestyle

PHOTOS: HOW OPPONENTS WEAPONISED THE 1992 C-130 TRAGEDY AGAINST MY REGIME. I HAVE NO HANDS IN THE PLANE CRASH— IBB

Published

on

Amidst all the intricacies and collisions happening between the military and politics in the early 90’s and especially in 1992, a tragedy befell Nigeria and particularly the families and friends of about 151 military officers and civilians who perished on a Hercules C-130 flight. The flight, which was meant to ferry mid level officers from the airport in Ikeja to Kaduna, crashed just about 3 minutes into lift-off.

Some of the officers from NDA Regular Course 22 who missed the flight had originally been scheduled to take a Senior Course 15 of the Armed Forces Command and Staff College in Jaji, Kaduna They withdrew in the last minute when they expressed their preference to do the course with their own mates in the next around. Others who missed were within the bracket of the 19th, 20th, and 21st courses, and were tied up with military postings. In fact, a lot of the officers who were supposed to be on the flight did not board eventually because they left the airport after hanging around for days waiting for the flight.

And so it happened that on the evening of Saturday, September 26, 1992, at about 5 PM, the military aircraft, which was piloted by Wing Commanders J.P. Alabesunu and A.S. Mamadi finally got clearance from the control tower to take off.

Reports have it that one of the aircraft’s four engines failed immediately after takeoff. Then, a second engine failed shortly afterward as the pilot struggled to return to the airport. In the ensuing microseconds of crucial decision making, the crew tried to maneuver to ditch the fully-laden plane into the Ejigbo Canal for softer impact, but then; the third engine failed and it all went dark for both crew and passengers. The Hercules crashed nose down into a tropical mangrove swamp with one of the wings and the tail broken off.

While there are also conflicting claims that there were 163, 174, or 200 on board, there was no manifest for the flight to clearly ascertain this except the casualty count, which was estimated at 151 persons. The casualty list had a total of 151 involving 7 Lt. Colonels, 96 Majors, 1 Sergeant, 3 civilian staff, 26 Air Force, and 17 Navy officers died on the crash. Additionally, 5 Ghanaians, 1 Tanzanian, 1 Zimbabwean, and 1 Ugandan military officer died in the mishap.

Ideally, the Hercules C-130 had the capacity to carry up to 92 combat troops or 64 fully equipped paratroopers and can haul 20.4 tonnes of cargo. So, the C-130 airplane most likely did not crash because it had so many passengers on it.

In a period where conspiracy theories were rife, it was difficult not to point at a possible complicity of military top brass in the death of the 151 mid level officers. If at all a case could not be made for any reason the military leadership would want to wipe out junior officers, the lackadaisical attitude and the slow response to the rescue mission by then Head of State, Gen. Ibrahim Babangida, Chief of Defense Staff, Gen. Sani Abacha and other commanders on the ground saddled with intelligence and military welfare revealed their indifference about the death of their colleagues.

To quote Remi Oyeyemi, “It is on record that less than an hour of the crash, the British government offered to rescue the victims, and the offer was turned down by IBB. It is also on record that the U.S. government informed the IBB administration that they had a ship on the high seas very close to Nigeria that could be on the scene within a few hours of the crash to help in the rescue effort. It was turned down by IBB.”

Thirty three years after one of the deadliest air crashes in Nigeria’s history, no official report of the incident has been published. Even the widows of the officers involved in the crash were never really given all the benefits promised them. It took the Oputa Panel to compel the Ministry of Defense before some of the promises of death benefits were fulfilled.

The Hercules C-130 may not just have fallen out of the sky for natural causes or a motive to kill a group of promising military officers, but the administrative incompetence which characterizes many of the disaster response moves in the nation may have led to the death of the 151 persons in that ill-fated flight.

Former Military President General Ibrahim Badamasi Babangida has denied involvement in the 1992 C-130 military plane crash.

IBB made the denial in his personal memoir “A JOURNEY IN SERVICE” he presented to the public in Abuja.

“Mischief makers and rumour mongers were colouring the public perception of this accident. Some speculated that regime opponents in the armed forces had sabotaged the aircraft to vent their anger in the direction of the administration.

A more wicked version of the rumour was that the administration had somehow plotted to assemble these officers in one consignment for elimination for fear that they might be planning a coup against the military administration’s leadership based on the failed Gideon Orkar coup that had taken place earlier.

It was, however, an indication of the level of decay to which our public perception and discourse had descended. Political opponents weaponised tragedies against my administration. ” Babangida wrote.

Most of those who died were bread winners of their families.Some of them had very bright career prospects ahead. It was during the military era, and nothing could have stopped a few of them from becoming military administrators or board members of choice government agencies, but death ended all that.

See comment section for the names and ranks of the victims. Number 52, Major I K Nwuke was from my Local Government in Rivers State. His father was a regional minister in the old eastern region.
May their souls continue to rest in peace.

FOLLOW US ON:

FACEBOOK

TWITTER

PINTEREST

TIKTOK

YOUTUBE

LINKEDIN

TUMBLR

INSTAGRAM

Continue Reading
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Lifestyle

South Africa’s top court rules men can take wives’ surnames

Published

on

South Africa’s top court ruled Thursday that men should be able to take their wives’ surnames and a law that prevented this amounted to unfair gender discrimination.

The Constitutional Court said the legal ban served no legitimate government purpose and was suspended, paving the way for parliament to enact amendments to the legislation.

While men were deprived of the ability to take their wives’ surnames, the discrimination was “far more insidious” for women, the ruling said.

It “reinforces patriarchal gender norms, which prescribe how women may express their identity, and it makes this expression relational to their husband, as a governmental and cultural default,” it said.

The case was brought to court by two couples, one of which wanted to honour the woman’s parents who died when she was young. In the other case, the woman wanted to keep her ties to her family surname as she was an only child.

Previously, men would have to apply to the home affairs department to change their surname, a request that was not automatically granted.

Provisions allowing men to assume their wives’ surname on marriage are already in place in other countries, mainly in Europe and in certain US states.

FOLLOW US ON:

FACEBOOK

TWITTER

PINTEREST

TIKTOK

YOUTUBE

LINKEDIN

TUMBLR

INSTAGRAM

Continue Reading

Lifestyle

Adewale Ayuba: The Bonsue Fuji Maestro

Published

on

Adewale Ayuba (born 25 March 1965), popularly known as Mr. Johnson, is a celebrated Nigerian Fuji musician. A dynamic performer and innovative artist, he is best recognized for pioneering a distinct subgenre of Fuji known as Bonsue Fuji, earning him the titles “Bonsue Fuji King” and “Bonsue Fuji Maestro.”

Early Life

Adewale Ayuba was born in Ijebu-Ode, Ogun State, Nigeria, where he grew up immersed in the vibrant Yoruba musical culture. His passion for music developed at a young age, and by the time he was a teenager, Ayuba had already begun performing publicly. His early exposure to Fuji—a genre rooted in traditional Yoruba Islamic music and social commentary—shaped his career trajectory.

Musical Career

Ayuba gained prominence in the late 1980s and early 1990s, standing out for his smooth voice, energetic stage presence, and ability to modernize Fuji without losing its cultural essence.
In 1986, he released his debut album, Ibere (Beginning), which set the stage for his rise in the Fuji music scene.

His breakthrough came in the 1990s, particularly after the release of Bubble, which enjoyed both commercial success and critical acclaim.

Unlike traditional Fuji, Ayuba’s Bonsue Fuji introduced faster rhythms, contemporary arrangements, and lyrics that appealed to both young and older audiences.

Contributions and Style

Ayuba’s Bonsue Fuji represents a deliberate reinvention of Fuji, making it more accessible to urban audiences and international listeners. Some defining features of his style include:

Upbeat, dance-friendly tempos.

Cleaner, more radio-friendly lyrical delivery compared to traditional Fuji.

Infusion of contemporary instruments and production styles.

This reinvention helped Fuji cross into mainstream Nigerian pop culture and attracted non-Fuji audiences.

Recognition and Legacy

Ayuba has been widely celebrated for his innovations in Fuji music, often credited with making the genre appealing beyond its traditional fan base.

His albums and live performances have earned him accolades within Nigeria and among the Nigerian diaspora.

He remains a strong advocate of Fuji as a cultural export, performing across Africa, Europe, and North America.

Personal Life

Though details about his private life remain relatively low-profile, Ayuba is admired not only for his music but also for his discipline and clean image, which set him apart in an industry sometimes plagued by controversies.

Legacy

Adewale Ayuba’s work has cemented him as one of the most innovative voices in Nigerian Fuji. By creating Bonsue Fuji, he bridged generational gaps in music, ensuring Fuji’s relevance in a rapidly changing Nigerian music industry. His influence continues to inspirer younger Fuji and Afrobeats artists who look to blend tradition with modernity.

Sources:
Vanguard Nigeria Music Archives.

FOLLOW US ON:

FACEBOOK

TWITTER

PINTEREST

TIKTOK

YOUTUBE

LINKEDIN

TUMBLR

INSTAGRAM

Continue Reading

Lifestyle

Oba Abdul-Lateef Adeniran Akanni (Obaarun-Oladekan I): The Olofin Adimula of Ado-Odo

Published

on

Oba Abdul-Lateef Adeniran Akanni (3 December 1958 – 7 January 2022), known by his regnal title Ojikutujoye Obaarun-Oladekan I, was a Nigerian monarch who ruled as the Oba of Ado and Olofin Adimula Oodua of Ado-Odo, an ancient Yoruba kingdom in Ogun State, Nigeria. His reign, which began in 2009, was marked by efforts to uphold the traditions of Ado-Odo while navigating modern governance and community development.

Early Life and Background

Abdul-Lateef Adeniran Akanni was born on 3 December 1958 in Ado-Odo, a culturally significant Yoruba settlement in present-day Ogun State. Ado-Odo holds a unique place in Yoruba history as one of the oldest Awori towns, with deep ancestral ties to Ile-Ife, the spiritual cradle of the Yoruba people.

Details of Oba Akanni’s childhood, education, and early career are not widely documented. However, his lineage and deep cultural grounding prepared him for eventual ascension to the revered Ado-Odo throne.

Ascension to the Throne

The throne of Ado-Odo became vacant following the death of Oba J. O. Akapo, who passed away on 7 February 1989. After a long interregnum that lasted two decades, Abdul-Lateef Adeniran Akanni was chosen as the next monarch.

On 2 May 2009, he was installed as the Oba of Ado and Olofin Adimula Oodua of Ado-Odo, assuming the regnal name Ojikutujoye Obaarun-Oladekan I. His coronation marked the end of a prolonged vacancy on the throne, restoring continuity in the traditional leadership of the ancient Awori community.

Role as Monarch

As Olofin Adimula, Oba Akanni held not only political and cultural authority within Ado-Odo but also spiritual responsibilities, given the sacred status of the Olofin stool in Awori and Yoruba tradition.
His reign was characterized by:

Custodianship of Yoruba Tradition: He safeguarded the customs, festivals, and rituals that define the cultural heritage of Ado-Odo.

Community Leadership: He played a mediatory role between his people and government institutions, advocating for development in infrastructure, education, and healthcare.

Symbol of Unity: His leadership maintained cohesion among the diverse Awori sub-communities under his jurisdiction.

Death

Oba Abdul-Lateef Adeniran Akanni passed away on 7 January 2022 at the age of 63. His death was a major loss to the people of Ado-Odo and the wider Awori community, who regarded him as a custodian of both cultural heritage and social stability.

Following his death, the throne of Ado-Odo once again entered an interregnum as the community and ruling houses began the traditional processes of succession.

Legacy

Oba Akanni’s reign is remembered for the restoration of traditional authority in Ado-Odo after a long period without a monarch.

His leadership helped maintain the spiritual and cultural prestige of the Olofin Adimula throne.
He is honored among Yoruba monarchs who carried the responsibility of preserving indigenous governance systems in a modern Nigerian state.

Sources:
Ogun State Traditional Council Archives (referenced in local reports)

FOLLOW US ON:

FACEBOOK

TWITTER

PINTEREST

TIKTOK

YOUTUBE

LINKEDIN

TUMBLR

INSTAGRAM

Continue Reading

Trending