Lifestyle

Eshu: The Yoruba Trickster God and Divine Messenger

Published

3 days ago

October 19, 2025

Exploring the cultural and spiritual symbolism of Eshu, the Yoruba deity who bridges heaven and earth

The sculpture in question represents Eshu, also known as Elegba, one of the most complex and revered deities in the Yoruba religion. Eshu occupies a vital role in Yoruba cosmology as both a trickster spirit and a divine messenger, embodying the balance between chaos and order, mischief and wisdom, justice and communication.

Eshu: The Divine Messenger

In Yoruba belief, Eshu serves as the intermediary between humans and the gods (Orishas). No prayer, offering, or ritual can reach the higher deities without passing through him. This role as a cosmic gatekeeper makes Eshu indispensable to the Yoruba spiritual system.

He ensures that divine messages are properly delivered and that sacrifices reach their intended recipients. However, if ignored or disrespected, he can also disrupt communication, causing confusion or misfortune. For this reason, Yoruba devotees always begin their rituals by honouring Eshu first, a practice that underscores his spiritual authority.

A Trickster and Guardian

Eshu’s personality embodies duality—he is both a protector and a provocateur. Known as the trickster god, he uses cleverness and unpredictability to teach lessons about morality, fairness, and human nature. His tricks are never random; they serve to remind people of the consequences of dishonesty, pride, or neglect of spiritual obligations.

Despite his reputation for mischief, Eshu is a benevolent guardian who defends justice and ensures balance between good and evil. He is particularly associated with communication, truth, and reciprocity, symbolising the complex moral fabric of Yoruba philosophy, where opposites coexist in harmony.

Eshu in Yoruba Art

The Yoruba people of Southwestern Nigeria, primarily in states such as Oyo, Osun, Ogun, and Lagos, have a long-standing artistic tradition where spirituality and aesthetics merge. Sculptures of Eshu are a crucial part of this tradition, often made from wood, metal, or clay, and adorned with symbolic motifs such as cowrie shells, beads, and iron rods.

Eshu sculptures are typically characterised by exaggerated facial features, representing his watchfulness and ability to perceive hidden truths. The dynamic poses and intricate designs reflect his vibrant personality and spiritual energy.

Shrines dedicated to Eshu are often placed at crossroads, home entrances, and marketplaces—spaces where boundaries are crossed and communication occurs. These locations emphasise his role as a deity of transitions, movement, and choices.

Cultural Symbolism and Global Influence

Eshu’s influence extends beyond the Yoruba homeland. Through the transatlantic slave trade, the worship of Eshu spread across the Americas and the Caribbean, where he evolved under various names, such as Eleggua in Cuba’s Santería religion, Legba in Haitian Vodou, and Exu in Brazilian Candomblé.

Despite the different contexts, his essence remains consistent: Eshu is the divine messenger who mediates between the spiritual and physical worlds, ensuring that balance and justice prevail.

His adaptability across cultures demonstrates the resilience of Yoruba spirituality and its ability to evolve without losing its core principles.

Modern Interpretations

Contemporary Yoruba and Nigerian artists continue to reinterpret Eshu’s image through sculpture, painting, and performance. Artists such as Ajibike Ogunyemi of Osogbo—a member of the New Sacred Art movement—draw inspiration from deities like Eshu to merge traditional spirituality with modern creativity.

Through such artistic expressions, Eshu remains not only a religious figure but also a symbol of cultural identity, resilience, and creative expression.

Moral and Cultural Reflection

Eshu’s story serves as a profound reminder that communication, justice, and wisdom often require embracing both light and shadow. His trickster nature teaches that life’s challenges are tests of character, and true understanding often comes through confusion and correction.

In Yoruba thought, Eshu’s duality symbolises the reality of existence—nothing is purely good or evil, and every action carries consequences. Respecting Eshu means respecting the delicate balance that sustains both the spiritual and physical worlds.

References:

Lawal, Babatunde. The Gelede Spectacle: Art, Gender, and Social Harmony in an African Culture. University of Washington Press, 1996.

Drewal, Henry John. Yoruba Ritual: Performers, Play, Agency. Indiana University Press, 1992.

Smithsonian National Museum of African Art archives on Yoruba sculptures.

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Lifestyle

Things to know about Bernard Doro, Tinubu’s ministerial nominee from Plateau

Published

14 hours ago

October 22, 2025

Newsbreak365_Admin

President Bola Tinubu has nominated Dr Bernard Mohammed Doro from Plateau State as a Minister of the Federal Republic of Nigeria.

This was contained in a letter transmitted to the Senate for confirmation, according to a statement issued on Tuesday by Bayo Onanuga, Special Adviser to the President on Information and Strategy.

Doro’s nomination follows the election of Prof. Nentawe Yilwatda, former Minister of Humanitarian Affairs and Poverty Reduction, as the All Progressives Congress National Chairman in July.

PUNCH Online compiles information about the ministerial nominee.

Political background

Bernard Doro is a community leader involved in politics in Nigeria and the UK, where he has lived for a long time.

He serves as the financial secretary of the APC UK chapter. He was appointed in June 2024.

Doro is part of the committee that organised the Nigerian Diaspora Investment & Cultural Summit 2024, which took place in Birmingham from December 4 to 7, 2024

There are rumours that he seeks the Plateau North Senatorial District seat in 2027, but he has not formally declared his intention.

Educational and professional background

Doro holds degrees in Pharmacy and Law, an MBA focusing on IT-driven business strategy, and a Master’s in Advanced Clinical Practice.

He is an independent prescriber and an advanced clinical practitioner, with frontline roles across urgent care, walk-in centres, GP practices and hospitals.

Beyond clinical duties, he has led youth mentorship and social-impact initiatives in the diaspora and at home, focusing on skills development and community empowerment.

He holds membership in local and international professional bodies, including a fellowship in the Institute of Mortgage Brokers and Lenders of Nigeria and membership in the Royal Pharmaceutical Society.

Humanitarian

Beyond politics and professional life, Doro has also led youth mentorship and social impact initiatives in the diaspora and local communities.

He founded Doro Vision Farmers’ Seed Fund, an initiative aimed to empower Plateau North, Plateau State farmers by providing financial support to enhance their cultivation efforts.

He was honoured with the Award of Excellence and Humanitarian Service by the Asiwaju Nationwide Organisation on 11th October 2025.

Origin

Doro was born on January 23, 1969, in Kwall, Bassa Local Government Area of Plateau State.

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Lifestyle

Ned Nwoko breaks silence, blames Regina’s outburst on drug abuse

Published

2 days ago

October 20, 2025

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Senator Ned Nwoko has broken his silence following a viral video showing his wife, actress Regina Daniels, in distress, describing her recent actions as “drug-influenced” and “unprovoked carnage.”

In a lengthy post and a short video shared on his Instagram handle #princenednwoko on Sunday, Nwoko claimed the actress was battling drug and alcohol abuse, which he said was at the root of the crisis rocking their marriage.

“Regina was not always like this. Her current battle with drugs and alcohol abuse is the root of our problem.

“She must continue her rehabilitation programme, or I fear for her life and safety,” he wrote.

The senator alleged that Regina went on a violent rampage at their home in his absence, attacking staff and destroying property.

“She slapped and hit three staff in the past 48 hours and destroyed property, including cars and windows, for no just cause.

“Now she has moved to a place where she will have unrestricted access to drugs,” the senator alleged

Nwoko said he had offered his wife two rehabilitation options in Asokoro or Jordan, “where she will not have access to drugs.”

He further alleged that the scene at home was worsened by the interference of Regina’s associates, whom he described as “drug suppliers.”

“While I took Moon to the hospital, a scene of chaos unfolded at home, orchestrated by Sammy, Regina’s main drug supplier.

“Another known supplier of drugs to Regina is the tiny evil devil called Ann,”he alleged.

His post came hours after PUNCH Online reported that a video of the actress, visibly agitated and shouting during a confrontation, had gone viral on Saturday, sparking widespread concern.

In the footage, Regina could be heard saying, “In Ned Nwoko’s house, I am nothing, but in my own house, I am a Queen. Not again. I can’t stand the violence, it’s too much.”

Her brother, Ojeogwu Samuel Danhillman, popularly known as Sammy West, also reacted angrily on Instagram, accusing Nwoko of assaulting his sister and vowing to defend her.

“Anywhere wey man dey beat woman, whether na my sister or not, I go fight with my blood,” he wrote.

The cause of the altercation remains unclear, as neither Regina nor her representatives have publicly responded to Nwoko’s allegations.

Regina Daniels, who married Nwoko in 2019, has often been in the public eye alongside the politician and businessman.

The couple’s marriage, marked by a 40-year age gap, has long drawn public attention and debate.

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Lifestyle

Chief Bola Ige on Awolowo’s integrity and desire to work with Igbo & the betrayal by Igbo leaders

Published

3 days ago

October 20, 2025

Oluwagbenga Olaoye

Many people today speak of betrayal and mistrust between the Yoruba and Igbo, but few understand the deeper context or the actual conversations that took place among the leaders of both ethnic groups.

I had the rare privilege though just a young observer who had learned “how to wash his hands” of sitting in on some of these meetings between Yoruba and Igbo elders.

One such memorable gathering took place in Owerri around 1989. There, I listened in awe as Uncle Bola Ige and other Yoruba leaders addressed claims made by some prominent Igbo figures, including Chief Mbakwe and R.B. Okafor.

The accusation? That Chief Obafemi Awolowo had promised to support the Igbo in seceding from Nigeria, and then betrayed them by not following through.

Bola Ige responded with clarity and fire. Turning to Mbakwe, he asked directly:

“You were present at the meeting between Awolowo and Ojukwu, as I was. Did Awo ever make that promise?”

He then turned to two other Yoruba and two Igbo leaders who were also present at that historical meeting.

“I have the transcripts,” he warned. None of the Igbo elders refuted him.

Awolowo, according to Ige, had never promised to follow the East into secession. What he did say was:

“If the Igbo are ever driven out of Nigeria, the Yoruba will take it seriously and reassess their own position.”

The room fell quiet. The accusation crumbled in the face of truth. The Igbo leaders did not deny this version of events.

Then came Bola Ige’s thunderous retort:

“Who are you to accuse the Yoruba of betrayal?”

He laid out a powerful chronology:

1. At Independence, Awolowo offered a joint NCNC-AG government Zik as Prime Minister, Awo as Finance Minister. Negotiations were ongoing when suddenly Zik announced a coalition with the NPC instead. The East aligned with the North to crush the West, jailing Awo and his allies.

2. In 1965, the West and East agreed to boycott the election. They reached consensus in the early hours, but by morning, the Igbo broke ranks and voted while the Yoruba held the line.

3. In 1979, post-election negotiations for a Yoruba-Igbo coalition (UPN-NPP) were underway when the NPP suddenly entered a coalition with the North’s NPN without notice.

4. In 1983, the same betrayal occurred. Yet Awolowo still sought unity. He met Zik again in Benin, pleading that only a Yoruba-Igbo alliance could rescue Nigeria. The meeting ended inconclusively, and again the East returned to align with the North.

With visible emotion, Uncle Bola continued:

“We can go on and on. But let me ask you: how many Igbo have been killed in Yoruba towns like Lagos, Ibadan, Akure, or Oshogbo?

You thrive in our cities, build your businesses here, and attend our schools yet you call us enemies.

Meanwhile, your people are regularly killed in Kaduna, Kano, Bauchi, Zaria, and your shops looted. Yet you count the North as allies. If you choose to be perpetual slaves, we cannot help you.”

The silence that followed was deafening. No one interrupted him. No one challenged the facts. The Yoruba delegation stood and ended the meeting.

I can only hope Chief C.O. Adebayo’s memoirs will someday detail that historic exchange further.

Key Takeaways:

A. The Yoruba have long extended a hand across the Niger. The Igbo, for decades, declined to take it until recently.

B. Many Igbo leaders of the 1970s to 1990s actively propagated the myth that Awolowo betrayed them, using it to solidify internal unity and distract from internal failures. The one common rallying point was hatred for the Yoruba.

C. Time is a great healer. Many Igbo reading this today may be learning, for the first time, that their leaders knew Awolowo never betrayed Ojukwu or the East during the Civil War.

A Call to Our Generation:

Even if our parents quarreled, should we, their children, inherit their grudges? Must we perpetuate old divisions in a Nigeria struggling for unity and growth?

It is time.

Time for a genuine handshake across the Niger.

Time to heal, to build, and to move forward together.

Originally shared on the “Friends Ikoyi Club 1938” Forum by Dr. Adenike Marinho

(Medical Doctor and Social Commentator)

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