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Obafemi Awolowo – The best president Nigeria never had

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Growing up, Obafemi Awolowo was everything you could think of. From a journalist, teacher, clerk, money lender to a taxi driver, Obafemi rose to become a lawyer, publisher and a political leader. Through this, he would become a principal participant in the struggle for Nigerian independence.

He played a major role in the constitutional conferences in London and Lagos that paved the way for independence, having served as Premier of the self-governing Western region from 1954 until Nigeria achieved full independence from Britain in 1960.

Awolowo shot to fame in politics in the 1940s after leading a mass protest against the ban on exporting of palm kernel. He soon got attracted to scores of Nigerians, who believed he could help them triumph over the British.

Jeremiah Oyeniyi Obafemi Awolowo (full name) was born on March 6, 1909, to Chief David Sopolu Awolowo and his wife Mary Efunyela Awolowo in Ikenne, Remo, in what is now the Ogun State of Nigeria.

He received his early education at various schools in Ogun State. By age 11, he had to hold on with his studies following the death of his father that strained the family financially.

Awolowo had to do menial jobs such as fetching firewood in order to support his education. Despite the challenges, he headed to Wesley College, Ibadan (a teachers’ college) in 1927 before beginning work as a correspondent for the Nigerian Times.

While working as a journalist in the 1930s, accounts stated that he founded many political and economic organisations such as the Trade Unions Congress of Nigeria, The Nigerian Produce Traders Association, The Nigerian Motor Transport Union, and Egbe Omo Oduduwa, a Yoruba political and cultural organization that aimed at uniting the Yoruba tribe of Nigeria.

In the midst of these ventures, Awolowo still wanted to pursue his formal education. He went to London in 1944 to study law, and that was where he founded the Egbe Omo Oduduwa.

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Awolowo, during this period, also wrote the influential Path to Nigerian Freedom (1947), in which he highlighted the needed for an independent Nigeria and a federal form of government.

In 1947 Awolowo returned to Ibadan, Nigeria to practice law, and the following year he established the Egbe Omo Oduduwa in Nigeria. In 1951 he founded a political party, the Action Group, also known as Egbe Afenifere in Western part of Nigeria as part of the Social Programme for the emancipation of Yoruba race.

The party demanded an immediate end to British rule and for the development of several social welfare programs. Awolowo’s party won the first elections ever conducted in Western Nigeria, one of the colony’s three administrative divisions.

Following this, his party formed the first elected government in the Western Region and Awolowo, now a chief, became the Leader of Government Business and Minister for Local Government in 1952.

In 1954, the politician became the first Premier of the Western Region. His party won the elections again in May 1956 and the Nigerian statesman retained his position as Premier. From 1954 to 1959, as premier of the Western Region, Awolowo improved education, agricultural practices, and social services.

Specifically, his administration, according to the late statesman’s foundation:

evolved, and was served by, the most efficient Civil Service in Black Africa;

introduced and successfully implemented the first Free Primary Education programme in Africa;

introduced and successfully managed the first Free Medical Service programme in Nigeria – for children up to the age of 18;

established the first Television Station in Africa;

built the Liberty Stadium, the first such modem sports facility in Nigeria;

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introduced and successfully implemented the first minimum wage policy in Nigeria and actually paid to Western Nigerians from October 1954 a minimum wage that was double the amount paid to workers of the same level in some other parts of Nigeria;

set up Nigeria’s first industrial complex at Ikeja;

set up Nigeria’s first commercial Housing Estates at Ikeja and Bodija, Ibadan.

On December 12, 1959, Awolowo voluntarily gave up his position when he was elected into the House of Representatives and he became the Leader of Opposition in Nigeria’s central legislature.

He began to question the way incumbent leaders governed the nation and sought other alternatives along which the Nigerian government should handle affairs.

Soon, his views attracted many political opponents, who saw him as a major threat. Following a trial for treasonable felony, Awolowo was jailed for 10 years in September 1963, but he was released in July 1966 after a new federal military government took over affairs of the country.

Out of prison, Awolowo was made the Minister in charge of Treasury and was to provide political support as Vice Chairman in the Federal administration.

After being instrumental in giving Nigeria a National Development plan, Awolowo resigned from the government. In the mid-1970s he was chancellor of the University of Ife (now Obafemi Awolowo University) and Ahmadu Bello University.

The Obafemi Awolowo Foundation documents that while in the Federal government, Awolowo managed the finances of Nigeria so “competently that the Federal Government successfully waged an expensive 30-month war against secession without resorting to foreign loans and without compromising its sovereignty.”

When the 12-year ban on political activity was lifted in 1978 by Nigeria’s Armed Forces in preparation for a return to civilian rule, Awolowo became the leader of the Unity Party of Nigeria, a party he formed.

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He ran for president in the elections of 1979 and 1983 but was defeated both times by Shehu Shagari. Awolowo would continue to lead the Unity Party until it was banned with several other political parties during a military coup at the end of 1983. Awolowo then retired from politics.

Being a political thinker who also loved to put his thoughts on paper, Awolowo wrote several books including Path to Nigerian Freedom (1947), Awo – an autobiography (1960), Thoughts on the Nigerian Constitution (1966), The People’s Republic (1968), The Strategy and Tactics of the People’s Republic (1970), The Problems of Africa: The need for ideological reappraisal (1977), and Adventures in Power­Book 1: My March Through Prison (1985).

In recognition of his invaluable service to Nigeria, he was given the highest honour in the land – the Grand Commander of the Order of the Federal Republic (GCFR)in 1982. He was also awarded the Grand Band of the Order of the Star of Africa by the Republic of Liberia in 1968 and made Grand-Officer de l’Ordre National du Lion, Republique du Senegal, in 1972.

Further, for his contribution to Nigerian statehood and development, the Nigerian government renamed the University of Ife, The Obafemi Awolowo University on May 12, 1987.

On October 1, 2010, while celebrating the nation’s golden jubilee in Abuja, the Nigerian government honoured Awolowo posthumously for his contribution to the Nigerian independence movement.

Awolowo died in Ikenne, Ogun State, Nigeria at the age of 78 on May 9, 1987. He did not leave behind only a wife, children and many grand-children, but scores of Nigerian supporters who still cherish him.

Source: Mildred Europa Taylor

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Lifestyle

The People Are Suffering, But Their Pastors Are Living Large! Questions About Wealth, Faith and Accountability

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As many Africans struggle with poverty and rising living costs, the luxurious lifestyles of some religious leaders are raising questions about faith, financial transparency and accountability.

When the People Struggle to Survive, Who Is Looking After Them?

Across Africa, millions of families face the daily challenge of making ends meet. The cost of food, housing, education and healthcare puts pressure on household budgets, leaving many people wondering how they will provide for their families.

For many, religious institutions remain a source of hope, spiritual comfort and community support. People attend services seeking encouragement, healing, direction and the strength to overcome life’s difficulties.

However, a difficult question continues to arise in public discussions about religion: **Why are some religious leaders associated with extravagant lifestyles while members of their congregations struggle to meet their basic needs?**

From luxury vehicles and expensive mansions to private jets and lavish public appearances, the wealth displayed by some prominent religious leaders has prompted debate about the relationship between religious ministry, personal prosperity and social responsibility.

The issue is not whether a pastor should be wealthy. The deeper question is whether religious institutions are fulfilling their responsibilities to the people who trust them.

The Financial Sacrifices of Ordinary Worshippers

Many worshippers make financial contributions to their religious communities through offerings, tithes, donations and special fundraising campaigns.

Some contribute willingly because they believe in the mission of their church and want to support its activities. Others give because they hope to receive spiritual encouragement or because they feel a strong sense of responsibility towards their faith community.

For low-income families, however, financial contributions can represent a significant sacrifice.

Consider a parent struggling to pay school fees, a worker who can barely afford rent or a family trying to pay medical bills. When such people contribute to a religious institution, they should reasonably expect responsible stewardship of those funds.

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This raises important questions.

Are donations being used to support genuine religious and community activities? Are the institution’s finances managed transparently? Do members have access to appropriate financial reports? And how much assistance reaches vulnerable people within the congregation?

These questions deserve serious consideration, without assuming that every church or pastor misuses donations.

Should Religious Leaders Live in Luxury?

There is no universal rule that a religious leader must live in poverty. Pastors, like other professionals, may receive legitimate compensation for their work, own property and enjoy the rewards of their careers.

Some religious institutions also operate large organisations with substantial expenses, including staff salaries, buildings, media operations and charitable programmes.

Nevertheless, wealth can become a matter of legitimate public concern when an institution relies heavily on donations from financially vulnerable people and provides little information about how those funds are used.

The central issue is not wealth itself, but transparency, responsibility and the treatment of people who provide financial support.**

If a religious leader lives comfortably while the institution also provides meaningful support to vulnerable families, that situation deserves to be assessed on its actual merits.

But when extravagant displays of wealth appear alongside persistent appeals for money, members have every reason to ask reasonable questions about priorities and accountability.

Faith Should Not Be Used to Exploit Vulnerability

People experiencing poverty, illness, unemployment or family difficulties may be especially vulnerable to promises of a dramatic change in their circumstances.

Religious teachings can provide genuine comfort and hope. However, problems arise when spiritual authority is used to pressure people into giving money they cannot afford, or when financial contributions are presented as a guaranteed route to wealth, healing or divine favour.

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No person should have to choose between feeding their children and feeling accepted by their religious community.

Religious leaders have an important responsibility to communicate honestly, avoid exploiting people’s desperation and recognise the financial realities facing their congregations.

Faith should encourage compassion and dignity, not shame people who cannot afford to give.

What About the Pastors Who Help the Poor?

A balanced discussion must recognise that many religious leaders and faith-based organisations provide valuable services.

Some support orphanages, distribute food, assist struggling families, fund scholarships, operate schools and clinics, and help people facing emergencies. Many religious workers serve their communities without enjoying extraordinary wealth or public recognition.

These contributions matter and should not be dismissed.

The concern is directed at practices that lack transparency, encourage financially harmful behaviour or place personal enrichment above the welfare of the congregation.

Criticism should focus on documented conduct and institutional practices rather than treating all pastors as if they were the same.

What Should Change?

Religious institutions can strengthen public trust by adopting practical measures, including:

– **Financial transparency:** Provide appropriate reports explaining how donations and other income are spent.
– **Independent oversight:** Use suitable financial controls and independent audits where appropriate.
– **Responsible fundraising:** Avoid pressuring financially vulnerable members to give beyond their means.
– **Community support:** Consider food assistance, education, healthcare support and other programmes that address local needs.
– **Accountable leadership:** Establish clear processes through which members can raise concerns and seek answers.

These measures can help ensure that religious institutions remain places of trust, service and genuine community support.

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The Bigger Question: Who Benefits From Religion?

Religion is deeply important to many people, offering meaning, identity, moral guidance and a sense of belonging. It should be possible to respect people’s beliefs while also questioning how religious institutions exercise financial and spiritual authority.

As economic hardship continues to affect many households, conversations about charitable giving, religious wealth and accountability are worth having openly and respectfully.

The question is not whether people should stop praying, attending church or supporting their faith communities.

The question is whether religious institutions can demonstrate that they take the welfare of their members seriously.

**When ordinary people make sacrifices to support a ministry, should that ministry’s success be measured only by the size of its buildings and the wealth of its leader, or also by the lives it improves?**

That is a conversation worth having.

—

### Join the Conversation

Do you believe religious leaders should publicly account for how church donations are spent?

Should churches do more to support members who are struggling with poverty, school fees, rent and medical bills?

Share your views respectfully in the comments.

**Newsbreak365 — Bringing important conversations to the public.**

*Editorial note: This article discusses a general social concern. It does not accuse any specific religious leader or institution of wrongdoing.*

**Suggested SEO keywords:** pastors and wealth in Africa, church financial transparency, religious accountability, poverty in Africa, church donations, faith and social responsibility.

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10-year-old twins set to launch first book

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Ten-year-old Nigerian twins, Jason and Jaden Ojo, will launch their first book, titled “JJ The Sloth and the Twins,” in Lagos on October 24.

The book, co-authored by the twins and their mother, Gina Ehikodi-Ojo, narrates how the character named JJ The Sloth helps the twins navigate their everyday activities, such as preparing for school, learning, eating, playing and resting.

The inspiration for the book came after Jason and Jaden were asked to write down their daily routine from memory, and their responses closely reflected the routine their mother had established at home.

Ehikodi-Ojo said the project combines structure with creativity and play.

She said, “As a mother, I have always believed that children need structure, but I also believe that routines should leave room for fun, creativity, and simply being children.

“What began as our everyday family routine eventually became a story that Jason and Jaden could call their own. Seeing them become authors at 10 is incredibly special, and we hope JJ The Sloth will remind families that there really is time for everything.”

The book will be launched as part of Jason and Jaden’s 10th birthday celebration.

The event will feature a book signing by the young authors, family-focused activities, media engagements and the premiere of the first episode of the series.

The book is part of a wider children’s entertainment and learning project built around JJ The Sloth, with plans spanning books, digital content, a plush character, and a television and online series.

The first phase of the series will comprise 13 episodes, with new episodes scheduled for weekly release on YouTube through JJ The Sloth Adventures.

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The series will explore themes drawn from children’s everyday lives, including dressing, breakfast, tidying up, screen time, science, arts, play and other routines.

The creators said the project seeks to make conversations about healthy habits and children’s routines more engaging through storytelling, play and relatable characters rather than presenting them solely as lessons.

The project is also expected to expand into school, library and book-club storytelling activities as the JJ The Sloth series develops.

Source: punchng.com

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Tope Alabi mourns gospel singer Toluwanisings, read what she said about him

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Nigerian gospel singer Tope Alabi has expressed shock and sadness over the death of fellow gospel artiste Toluwanisings.

Alabi, in a heartfelt tribute on her Instagram on Thursday, described the news of his death as a major shock, admitting that she was still struggling to come to terms with the loss.

“It hurts!” the gospel singer lamented, expressing the pain she felt over the passing of her colleague.

Despite the grief, Alabi said her Christian faith remained a source of hope and comfort during the difficult moment.

She also expressed her belief that the late singer was now with the Lord, drawing strength from her faith in the promise of eternal life.

The death of Toluwanisings has brought sadness to members of the gospel music community, with Alabi’s tribute reflecting the emotional impact of the loss.

The singer’s expression of grief also underscores the bond shared among gospel artistes, whose music and ministry have continued to inspire audiences across Nigeria and beyond.

Source: punchng.com

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