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Eshu: The Yoruba Trickster God and Divine Messenger

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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.

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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.

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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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Nigeria’s ambassador-designate to Algeria, Lele, dies at 50

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The Federal Government has announced the death of Nigeria’s ambassador-designate to Algeria, Mohammed Mahmud Lele, who died at the age of 50.

The Ministry of Foreign Affairs disclosed this in a statement issued in Abuja on Wednesday by its spokesperson, Kimiebi Ebienfa.

According to the ministry, Lele died in the early hours of April 19, 2026, in Ankara, Türkiye, after a protracted illness.

The ministry described the late diplomat as a dedicated officer who served the country with distinction.

“The late Ambassador Lele, until his death after a protracted illness, was the Director in charge of the Middle East and Gulf Division in the Ministry of Foreign Affairs.

“Ambassador Lele, a career diplomat, was recently appointed by President Bola Ahmed Tinubu as Ambassador-designate to the People’s Democratic Republic of Algeria, following the Nigerian Senate’s confirmation of his nomination,” the statement said.

Born in Gamawa, Bauchi State, in 1976, Lele studied Economics at Bayero University, Kano, and went on to serve in Nigerian missions in Berlin, Lomé and Riyadh.

“Ambassador Lele was known for his intellectual depth, strategic insight and commitment to the advancement of Nigeria’s foreign policy objectives,” the statement added.

The Permanent Secretary of the ministry, Dunoma Umar Ahmed, who received the remains of the late diplomat at the Nnamdi Azikiwe International Airport, Abuja, described him as “a hardworking, humble and fine officer, who will be sorely missed by the ministry.”

The ministry added that his death “is a monumental loss not only to his immediate family but also to the entire Foreign Service community and the Federal Republic of Nigeria.”

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Lele was buried on Wednesday in Kano in accordance with Islamic rites.

The ministry extended condolences to his family, associates, and the government and people of Bauchi State, praying for the peaceful repose of his soul and strength for those he left behind.

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Governor Amuneke reveals party officials offered him dollars to alter anti-govt skits

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Comedian Kevin Chinedu, popularly known as Kevinblak, has revealed that officials of a political party offered him dollars to change his satirical skits criticising politicians and governance.

He made the disclosure on Monday in an interview on ARISEtv’s Arise 360 programme, where he spoke about the pressures facing content creators who hold public officials accountable through humour.

Chinedu, known for his character Governor Amuneke, said the approach came at a particularly vulnerable moment, shortly after his wife had a Caesarean section and he was under financial strain.

“They said they were going to change my life, that I’m earning crumbs, you know, give me dollars. They mentioned that my colleagues are in the game and all of that,” he said.

He declined to name the party, saying only that it was “Amuneke’s party”, a reference to the fictional political figure in his skits, and cautioned against any attempt to identify it publicly.

“Don’t mention names, trust me, don’t mention names,” he said.

Despite the financial pressure, the comedian said he turned down the offer, recalling how the officials had tried to lure him to Abuja with the promise of a life-changing sum.

“I had a lot of bills on my head and I just heard come, come to Abuja, let’s change your life. Dollars upon dollars,” he said.

He said he ultimately held firm, guided by a personal code he had maintained throughout his career.

“I looked at it, I said, no, I am who I am. I’ve been here for a long time, and I’ve never been in any illegal thing, and I’ve never been somewhere, you know, I’m doing something because I’m being influenced, because of money.

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“If I want to do it, it should be something I’m doing because I want to do it. So, you know, it is what it is,” he said.

When asked whether friends had urged him to accept the money, Chinedu said his inner circle was equally principled, and had themselves been approached and refused.

“I don’t have friends that are easily overwhelmed with money. I have people who have principles because they have, you know, approached them, they themselves. So, we always have that conversation,” he said.

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Over 4,600 Nigerian doctors relocate to UK in three years – Report

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Nigeria’s already fragile healthcare system is facing renewed strain as no fewer than 4,691 doctors have relocated to the United Kingdom since President Bola Tinubu assumed office on May 29, 2023, fresh data from the General Medical Council shows.

The UK GMC is a public official register detailing the number of practising doctors in the UK alongside other details such as their areas of speciality, country of training, among others.

The mass migration represents not just a human resource crisis but a significant economic loss.

With the Federal Government estimating that it costs about $21,000 to train a single doctor, Nigeria has effectively lost at least $98.5m in training investments within less than two years.

The figure put the total number of Nigeria-trained doctors currently practising in the UK to about 15,692, making Nigeria one of the largest sources of foreign-trained doctors in Britain, second only to India.

As of May 28, 2025, official records showed that the number of Nigerian-trained doctors in the UK was a little over 11,000. The figure has grown significantly since then.

The exodus of doctors comes as Nigeria’s doctor-to-population ratio hovers around 3.9 per 10,000 people, far below the minimum threshold recommended by the World Health Organisation.

For many health experts, the numbers confirm what has long been visible: a system gradually losing its most critical workforce.

The Nigerian Medical Association has repeatedly warned that poor remuneration, unsafe working conditions, and inadequate infrastructure are pushing doctors out of the country.

“Our members are overworked, underpaid and exposed to unsafe environments daily. Many are simply burnt out,” the NMA said in one of its recent statements addressing workforce migration.

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Similarly, the National Association of Resident Doctors has consistently highlighted the toll on younger doctors, who form the backbone of Nigeria’s tertiary healthcare system.

“Doctors are leaving because the system is failing them—irregular salaries, excessive workload, and lack of training opportunities,” NARD noted during one of its nationwide engagements.

Ironically, the doctor exodus persists even as Nigeria continues to spend heavily on healthcare abroad.

While official foreign exchange data shows only modest spending on medical tourism in recent years, broader estimates suggest Nigerians still spend hundreds of millions of dollars annually seeking treatment overseas.

For instance, a recent report by The PUNCH revealed that foreign exchange outflow for health-related travel by Nigerians surged to $549.29m in the first nine months of 2025, a 17.96 per cent increase from $465.67m in the same period of 2024, according to official data by Nigeria’s apex bank.

A public health expert, Dr David Adewole, noted that the Federal Government’s national policy on health workforce migration, aimed at curbing the growing trend of health professionals leaving the country—commonly referred to as ‘Japa’—is a good initiative, but may not do much to address the fundamental problems of the shortage of skilled healthcare professionals in Nigeria, particularly in rural and underserved areas.

According to him, many of the push factors for health professionals emigrating to greener pastures, like insecurity, emolument and lack of basic amenities like potable water, health facilities, cost of living and constant electricity, persisted.

He stated: “To make healthcare workers stay here, let the salaries be enough so that what you earn will be much more than the multiples of what you need for basic needs, like food, power supply, housing, and so forth.

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“People still look at life after retirement. You might have a good policy, but its implementation is the issue. For example, you are retired, and for your retirement package, you don’t need to know anyone for it to be processed promptly.

“Then subsequently, your monthly pension, without pressing anybody, should be paid. Those things are not here.

“And when you go to the hospital abroad, if you tell them that you are in a hurry, you go to your home; they’ll bring the medicines to your doorstep.”

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