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Church members avoided me over Muslim-Muslim ticket – Remi Tinubu

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The First Lady, Senator Oluremi Tinubu, says her husband’s decision to run on a Muslim-Muslim presidential ticket in 2023 left her isolated in her local church, describing the episode as a “bitter pill” that split her parish and tested her faith.

She made the disclosure in her new 52-page book, The Journey of Grace: Giving Thanks in All Things, made available to The PUNCH to mark her 65th birthday.

The five-chapter memoir is arranged by year from 2021 to 2025, with a foreword by Dr. Folashade Olukoya of Mountain of Fire and Miracles Ministries.

She recounted, “We kept moving forward with hope in God, and each campaign was interesting despite the fact that all the odds were stacked against him.

“One of such decisions was the unpopular ‘Muslim/Muslim ticket’. My being a Christian did not matter. My local Assembly, Redeemed Christian Church of God, was split.”

The Redeemed Christian Church of God is one of Nigeria’s largest Pentecostal denominations with sprawling parishes nationwide and across the globe.

She noted that the division only proved the diversity of political leanings in the church.

“I later realised that we are a church like other churches with members of all political parties in attendance.

“I experienced this during my campaign in 2011 for the Senate, when I took my campaign posters to the church, and it was rebuffed.

“After that, I never tried again.

But my husband’s bid for the Presidential Office was different, a bitter pill for them to chew,” Mrs Tinubu added.

The ruling All Progressives Congress’  same-faith ticket in 2022 revived one of Nigeria’s most sensitive political arguments at the time.

Critics, including prominent Christian groups, warned the move could inflame divisions in the religiously diverse country.

However, Tinubu’s supporters countered that competence, zoning and coalition arithmetic should decide the ticket.

The last comparable precedent was 1993, when the SDP fielded Moshood Abiola and Babagana Kingibe.

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The First Lady revealed that despite the animosity she faced due to her husband’s decision, she did not change places of worship.

“But I kept attending church, and I thank God I have grown from being a baby to a mature Christian.

“So the little resentment I witnessed from a few was met with the peace of God,” Mrs Tinubu wrote.

According to her, some members of the parish provided her succour despite the antagonism.

“All the same, despite a few who showed hostility, many were encouraging, especially our elders, who would encourage me from time to time with prayers.

“To this end, I am grateful to God and everyone of them, especially those of them who lived to watch the presidential inauguration when the time came. I thank the pastorate also for making arrangements for them,” she added.

“I thank my Local Assembly because most of them made me feel welcome and comfortable enough to come to church whenever I was home from Abuja, where I was still serving as a senator representing Lagos Central Senatorial District,” she wrote.

The First Lady added that she could not give up her 15-year stint at the church, from where she rose from being a worker to Assistant Pastor.

Mrs Tinubu said, “I have been a dedicated member of my local assembly since 2007, and that would have been 15 years in attendance.

“Within that time, from the new members class, I graduated from The Redeemed Christian Bible College, also School of Disciples to become a worker, then a Deaconess and later an Assistant Pastor in 2018.”

President Bola Tinubu went on to win the February 2023 election, defeating Atiku Abubakar of the PDP and Peter Obi of the Labour Party, with Kashim Shettima as Vice-President.

The First Lady also said she had forgiven individuals who betrayed her husband during the 2023 election.

She insisted that she had no grudge against anyone and had since chosen peace.

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She wrote, “I do not have anything against anyone…the question is how did I not feel the betrayal anymore? I knew the grace factor was evident, and the Holy Spirit continually comforted me. Never to avenge myself, assuring me that it is God’s prerogative. Mine is to thank Him for fighting for us.

“If God decides to fight your battles and you have won, is there any other thing that God missed and you wanted to fix? Nothing, so let it go.”

According to the First Lady, some of her husband’s closest allies were nowhere to be found when he decided to run for office.

She narrated, “He had mused on the idea for over 14 years, and this was where we arrived at a crossroads. Most people I thought would support the idea because of past relationships were not forthcoming.

“After consulting with some of his political allies, he was set to give it a shot. The decision now rested on him to go on or not to. A lot of consultations began.

“Some were favourable, while others were neither here nor there. Some said no indirectly, while others would rather want to see the outcome before taking a position.

“I realised that whatever good you do in life, it is only God who rewards you and not man,” she added.

The First Lady said she drew lessons from the life of Jesus, who went about doing good despite his many detractors.

“Letting go is what I did; doing good is what matters most. Like my Saviour Jesus Christ in Acts 10:38, who, after He was anointed with the Holy Ghost and with power, went about doing good, and healing all that were oppressed of the devil, for God was with Him.

“So I do not have anything against anyone, and that also shows the frailty of man. Man is not God. We should never put our trust in any man; when they help, it is God using them to be a blessing.

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“When they stop, it means their assignment for you from God has ended. Jeremiah 17:5-8. So look to Jesus, the author and finisher of our faith. Hebrews 12:2,” she added.

The First Lady tied her decision to forgive to wisdom drawn from scripture, saying she found release in thanksgiving and in refusing to expect too much from human relationships.

She narrated, “One morning, while I was in the bathroom, the Holy Spirit dropped this Word in 1 Thessalonians 5:18 in my spirit man.

“He further explained to me that it is not in some things to give thanks, but in everything, both good and bad.

“Then I realised that this publication’s subtitle will be just that,” she wrote.

A long-time member of the Redeemed Christian Church of God, where she rose from worker to Assistant Pastor in 2018, Mrs Tinubu said she has always viewed her political experiences through the lens of her personal devotion to God.

She recalled the backlash she faced within her church community after her husband chose a Muslim-Muslim ticket in 2022, describing it as a “bitter pill.”

She continued: “I became free to write without expecting anything from man, but God.

“Also, when the Word of God says we should bless our enemies, not curse them and do good to those who persecute us, and despitefully use us.

“Also, that whatsoever we do, we should do unto the Lord, that with whatever you measure unto others, God will measure back to you. I am at peace, doing all I can to make Nigeria better and greater.”

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Ìwòyè-Kétu: The Yoruba Town That Spans Two Nations and Lives by Ancient Taboos

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Ìwòyè-Kétu is one of the most remarkable Yoruba communities in West Africa, not only for its deep-rooted traditions but also for its unique geopolitical identity. The ancient town straddles two modern nation-states—Nigeria and the Republic of Benin—yet remains culturally, spiritually, and traditionally unified as one Yoruba settlement.

A Town Without Borders in Spirit

Geographically, Ìwòyè-Kétu is primarily located in Imeko/Afon Local Government Area of Ogun State, Nigeria, while its western section lies across the international boundary in the Republic of Benin. This border, imposed during the colonial partition of Africa, cuts through the town but has failed to divide its people.

Families live on both sides of the boundary, speak the same Yoruba dialect, observe the same customs, and recognise one traditional authority. Daily life reflects this dual reality: residents freely transact using both the Nigerian naira and the West African CFA franc, depending on location and convenience.

Unified Kingship Across Nigeria and Benin

Despite existing in two countries, Ìwòyè-Kétu is governed traditionally by one paramount ruler. The recognised monarch is:

His Royal Majesty Oba (Sir) Isaac Adegbenro Oyero,
the Ooye of Ìwòyè-Kétu, also styled Adekilúrójú – Ada Páàkó II.

His authority is acknowledged by the community on both sides of the border, making Ìwòyè-Kétu a rare example of a binational Yoruba town under a single royal institution.

Origins in Ile-Ife

According to Yoruba oral tradition, Ìwòyè-Kétu was founded by Olúmu (or Olómù), a legendary migrant from Ilé-Ifẹ̀, the spiritual homeland of the Yoruba people. Like many Yoruba settlements, its founding narrative emphasises migration from Ife, reinforcing the town’s ancient roots within the broader Yoruba civilisational story.

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Ìwòyè-Kétu forms part of the historic Kétu region, once a powerful Yoruba kingdom before European colonial boundaries fragmented it between British-ruled Nigeria and French-ruled Dahomey (now Benin).

Sacred Taboos That Still Govern Daily Life

Ìwòyè-Kétu is widely known for its strict traditional prohibitions, which continue to be enforced by custom and belief:

Use of umbrellas is strictly forbidden anywhere within the town.

Rearing pigs is prohibited, and pork is traditionally avoided.

In some oral accounts, digging wells is either forbidden or tightly regulated.

These taboos are believed to be tied to ancestral covenants, spiritual agreements, and the town’s founding myths. Violations are traditionally thought to invite misfortune, reinforcing collective adherence across generations.

Language, Culture, and Continuity

Despite the Nigeria–Benin divide, Ìwòyè-Kétu remains culturally seamless. Yoruba language, customs, festivals, and lineage systems are shared. The town stands at a linguistic crossroads where English and French meet administratively, but Yoruba remains dominant socially and spiritually.

A Living Example of Pre-Colonial African Unity

Ìwòyè-Kétu exemplifies how pre-colonial African societies continue to transcend modern borders. Long before Nigeria or Benin existed, the town functioned as a single cultural entity—and it still does.
In an era where borders often define identity, Ìwòyè-Kétu reminds us that history, tradition, and shared ancestry can be stronger than lines drawn on maps.

Sources

Yoruba oral traditions and local historical accounts of Ìwòyè-Kétu

Ogun State local government and cultural heritage records (Imeko/Afon LGA)

Nigerian media reports and cultural features on Ìwòyè-Kétu’s taboos and binational status

Community welcome signage and local testimonies

Cross-border Yoruba history of the Kétu Kingdom (Nigeria–Benin)

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Emotan; The Benin Heroine (PHOTOS)

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Throughout history, in every culture around the world, extraordinary women have pushed society to think bigger, move forward and create.

Emotan is a glowing example of boundless courage and world-changing ingenuity.

Emotan a market woman, single-handedly raised an army and overthrew the illegal regime of Oba Uwaifiokun who usurped his brother and conspired with his chief to kill King Ewuare.

She protected Oba Ewuare in her hut and showed him kindness when he was trying to reclaim his throne back.

Emotan helped install Oba Ewuare the Great, who was the most outstanding Oba in the ancient Benin Kingdom around 1440AD.

Eventually, when Oba Ewuare regained his throne, Emotan became the King’s favourite citizen.

Moreso, her kindness wasn’t restricted to the Oba alone, history tells us that Emotan converted her hut to a crèche to help nursing mothers who patronized her or came to the market for other things.

At that time, her daycare centre was popular in Benin and it can be said authoritatively that she started the first-day care centre in Benin.

After her death, her body was buried at the Oba market at the exact spot where she sold her goods. A tree was planted on her grave and she is being worshipped as the mother of love and kindness

Source: Benin achive

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Michael Adekunle Ajasin (1908–1997): Scholar, Educationist, and Statesman of Principle

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Michael Adekunle Ajasin remains one of the most respected figures in Nigeria’s political and educational history, remembered for his intellectual depth, personal integrity, and unwavering commitment to democratic ideals and public education.

Born on 28 November 1908 in Owo, present-day Ondo State, Ajasin’s early life was shaped by discipline, learning, and service. He attended St. Andrew’s College, Oyo between 1924 and 1927, one of the foremost teacher-training institutions in colonial Nigeria. After qualifying as a teacher, he worked in the profession for several years, laying the foundation for what would become a lifelong dedication to education.

In 1943, Ajasin gained admission to Fourah Bay College, Sierra Leone, then one of the most prestigious higher institutions for Africans in British West Africa. He graduated in June 1946 with a Bachelor of Arts degree in English, Modern History, and Economics. Determined to deepen his professional competence, he proceeded to the Institute of Education, University of London, where he obtained a Postgraduate Diploma in Education in June 1947.

Family Life

Ajasin married Babafunke Tenabe, also a teacher, on 12 January 1939. Their marriage produced four children—two sons and two daughters. One of his daughters, Mrs Olajumoke Anifowoshe, distinguished herself in public service, becoming Attorney-General and Commissioner for Justice in Ondo State, further reflecting the family’s strong tradition of civic engagement.

Educational Leadership

On 12 September 1947, Michael Adekunle Ajasin was appointed Principal of Imade College, Owo. His tenure was marked by visionary leadership and an aggressive staff development programme. Notably, he facilitated opportunities for teachers to pursue further training at University College, Ibadan, at a time when such advancement was rare.

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In December 1962, Ajasin left Imade College to establish Owo High School, where he served as founder, proprietor, and first principal from January 1963 to August 1975. Under his leadership, the school earned a reputation for academic excellence and discipline, reinforcing his belief that education was the most effective instrument for social transformation.

Political Thought and Early Activism

Ajasin was deeply involved in Nigeria’s nationalist and pre-independence politics. In 1951, he authored a policy paper that later became the education blueprint of the Action Group (AG), boldly advocating free education at all levels. This proposal would later be implemented in Western Nigeria under Chief Obafemi Awolowo and remains one of the most impactful social policies in Nigerian history.

He was among the founders of the Action Group, a party whose ideology centred on immediate independence from Britain, universal healthcare, and the eradication of poverty through sound economic planning. During the 1950s, Ajasin served as National Vice President of the Action Group.

Legislative and Local Government Service

Ajasin’s political career expanded steadily. He became an elected ward councillor, then Chairman of Owo District Council, which covered Owo and surrounding communities such as Idashen, Emure-Ile, Ipele, Arimogija, Ute, Elerenla, and Okeluse.

In 1954, he was elected to the Federal House of Representatives in Lagos, serving as a federal legislator until 1966, when military rule interrupted Nigeria’s First Republic. His years in parliament were characterised by advocacy for education, regional development, and constitutional governance.

Return to Politics and Governorship

In 1976, Ajasin became Chairman of Owo Local Government. With the return to civilian rule, he joined the Unity Party of Nigeria (UPN), the ideological successor to the Action Group.

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In 1979, he was elected Governor of Ondo State, with Akin Omoboriowo as his deputy. His administration prioritised education, rural development, and fiscal discipline. However, political tensions emerged when Omoboriowo defected to the National Party of Nigeria (NPN) and contested the 1983 gubernatorial election against him. Although Omoboriowo was initially declared winner, the results were later annulled, and Ajasin was sworn in for a second term.

His tenure was abruptly terminated by the military coup of 31 December 1983, which brought General Muhammadu Buhari to power.

Integrity and Personal Example

Michael Adekunle Ajasin was widely admired for his personal honesty. Reflecting on his years in office, he famously stated:

“I came into office in October 1979 with a set of my own rich native dresses and left office in December 1983 with the same set of dresses; no addition and no subtraction.”

He further noted that he owned no personal cars upon leaving office, having exhausted the two he had before assuming governorship. This statement has since become a benchmark for ethical leadership in Nigeria.

Pro-Democracy Struggle

In the 1990s, Ajasin emerged as a leading elder statesman within the National Democratic Coalition (NADECO), which opposed military dictatorship and demanded the validation of Chief M.K.O. Abiola’s annulled June 12, 1993 presidential mandate.

In 1995, he was arrested by the Abacha military regime, alongside 39 other activists, for participating in what the government termed an illegal political meeting—an episode that underscored his lifelong commitment to democracy and civil liberties.

Educational Legacy

As governor, Ajasin signed into law the establishment of Ondo State University in 1982, located in Ado-Ekiti (now in Ekiti State). In 2000, during the administration of Chief Adebayo Adefarati, a new university in Akungba-Akoko was named Adekunle Ajasin University in his honour. He also played a key role in the establishment of The Polytechnic, Owo.

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Michael Adekunle Ajasin stands as a rare example of a Nigerian leader whose intellectual rigour, moral discipline, and public service aligned seamlessly. His legacy lives on through the institutions he built, the policies he shaped, and the enduring example of integrity he set in public life.

Source:
Ondo State Government Historical Records; Nigerian Political Biographies; Action Group Party Archives; Adekunle Ajasin University Documentation

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