Lifestyle

Meet The New Chief of Army Staff (CAS), Major General Waidi Shaibu

Published

3 months ago

October 25, 2025

Here is a detailed profile of Major General Waidi Shaibu — his background, education, military career, command experience, major appointments, and significance.

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Early Life & Background

Waidi Shaibu was born on 18 December 1971 in the Olamaboro Local Government Area of Kogi State, Nigeria.

He entered the military via the Nigerian Defence Academy (NDA) as part of the 41st Regular Course, gaining admission in 1989.

He was commissioned into the Nigerian Army’s Armour Corps on 17 September 1994 as a Second Lieutenant.

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Education & Academic Qualifications

Shaibu is noted for a strong academic background alongside his military career:

Bachelor’s degree in Mechanical Engineering from the Nigerian Defence Academy (1993)

Postgraduate Certificate in Public Administration from the Ghana Institute of Management & Public Administration (GIMPA)

Master’s Degree in Public Administration from the University of Calabar

Master’s in Strategic Studies from the University of Ibadan

Master’s in Security & Strategic Studies from the National Defence University (Washington, D.C., USA)

Alumnus of the Harvard Kennedy School programme “Leadership for the 21st Century: Chaos, Conflict & Courage”.

He is reportedly pursuing a PhD in Strategic Studies at the University of Ibadan (in view).

This combination of engineering, public administration, strategic/security studies gives him both technical and strategic grounding.

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Military Training & Professional Development

In addition to his academic training, Shaibu has undergone extensive military and operational courses, including:

Young Officers Course, Armour – Nigerian Army Armour School, Bauchi (1995)

Young Officers Course, Infantry – Nigerian Army School of Infantry, Jaji (1996)

Amphibious Operations Course – Amphibious Training School, Calabar (1997)

Platoon Commanders Course, Communication Instructors Course – Armour School Bauchi (1998)

Junior Staff Course – Ghana, etc.

Other advanced courses: Defence Resources Management Course (Kenya), Higher Defence Management Course (NDC, Abuja), Counter Terrorism Fellows Programme (USA) etc.

These show his professional military development and exposure to different operational environments.

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Operational & Command Experience

Shaibu has held multiple command and staff appointments, and participated in both domestic operations and international peacekeeping. Some of his key roles:

He served in major operations including Operation Hadin Kai (OPHK) in North-East Nigeria.

He was “Theatre Commander” of OPHK, overseeing operations in the insurgency-challenged North East.

He served as General Officer Commanding (GOC) 7 Division and also Commander of Sector 1 in OPHK.

He commanded the 21 Special Armoured Brigade, Bama.

He served as Chief Instructor, Nigerian Army Armour School; Director of Training (Army Headquarters) among other appointments.

Participation in peacekeeping missions: e.g., in Liberia and Sudan.

Some of his operational achievements during the OPHK tenure reportedly include: recovering weapons and ammunition, rescuing civilians, disrupting insurgent networks.

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Recent Appointment & Significance

On 24 October 2025, President Bola Ahmed Tinubu approved a sweeping change in Nigeria’s military leadership, and Waidi Shaibu was appointed as the new Chief of Army Staff (COAS) of the Nigerian Army.

His appointment was widely commended by his home state (Kogi) as a recognition of merit and fairness.

His background—combining armoured corps experience, counter-insurgency operations, high-level education, and strategic thinking—is seen as aligning with Nigeria’s current security challenges (insurgency, banditry, terrorism) and the need for reform and modernization.

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Strengths & Leadership Style

From his profile and reporting, some of his notable attributes include:

Intellectual depth: his advanced academic credentials suggest a willingness to engage with strategy and not just tactics.

Operational credentials: hands-on experience in high-threat theatres (North East) and armoured warfare.

Reform orientation: his profile highlights an interest in training, research, innovation, and civil-military cooperation (especially in counter-insurgency contexts).

Regional representation: Being from Kogi State adds to the diversity of senior military leadership and has symbolic importance.

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Challenges & Areas of Focus

Given the context of his appointment, some of the challenges he will likely face include:

The persistent insurgency in North Eastern Nigeria, the evolving threat of banditry and kidnapping, and other asymmetric threats.

The need for effective coordination between the Army and other services/security agencies, improving intelligence, logistics, training, morale, and welfare of troops.

Modernizing the Nigerian Army’s structure, doctrine, equipment, and readiness to respond to non-traditional threats.

Balancing the operational demands (counter-terror operations) with training, professional development and institutional reforms.

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Impact & Expectations

His appointment is expected to signal a push towards “enhanced combat readiness and institutional reform” of the Nigerian Army.

There is hope that his leadership will improve civil-military relations, deepen community engagement in troubled regions, and reflect a more research-driven approach to military operations.

For his native state (Kogi), his elevation has been viewed as a source of pride and a morale booster for the region.

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Summary

Major General Waidi Shaibu emerges as one of the Nigerian Army’s senior officers who combines solid academic credentials with relevant operational experience in Nigeria’s security hotspots. His rise to Chief of Army Staff comes at a critical time when the Nigerian Army is tasked with managing complex internal security challenges and requires adaptive leadership. His track record suggests that he is well placed to attempt reforms in training, doctrine, and operational effectiveness—but the true measure will be how the Army evolves under his leadership and how the security situation improves under his watch.

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Lifestyle

THE LIST OF 60 LAGOS TOWNS AND THEIR FOUNDERS. (Yorùbá history is still intact)

Published

1 hour ago

February 1, 2026

Oluwagbenga Olaoye

1.Isheri Olofin – Olofin Ogunfunminire and his retinue from Ife before moving on to Ebute Metta and Iddo
2.Iddo Island – Olofin Ogunfunminire (See above)
3.Lagos Island/Eko – Aromire, son of Ogunfunminire. Iduganran was the site of a pepper farm (Ereko or Oko).
4.Iru/Victoria island – Oniru Origefon traditionally part of the idejo land owning children of Ogunfunminire
5.Ikate/Elegushi – Elegushi Kusenla (Another member of the idejo class)
6.Otto/Mainland – Pawu ogboja oloto
7.ijora/Orile iganmu – Kueji/Isikoko ojora
8.Ajiran – Ojomu Ejo/Mogisho, brother to Olofin Ogunfunminire
9.Ikoyi – Onikoyi Adeyemi/Efunluyi
10.Ebute Lekki (Ileke) – Lootu son of Labolo, grandson of Oba Alara of Epe.
11.Ibeju – Abeju Agbeduwa originally from ife through the coastal Ijebu area
12.Ajah – Olumegbon/Ogunsemo/Ojupon
13.Otto Awori – Aregi Ope, Iworu Oloja and Odofin, all part of the original Awori stream from Ife.
14.Ojo – Esugbemi/Erelu/Osu
15.Iba – Àyoká Oniba ekun
16.Mushin – Oduabore/Aileru
17.Isolo – Akinbaye/Alagbeji
18.Ejigbo – Fadu onimewon/Olojan
19.Ikotun – Ategbo Olukotun
20.Egbe – Kudaki/Akeja
21.Oshodi/isolo – Olusi onigbesa/Agedegudu
22.Ijegun – Ajibade Agbojojoye
23.Igando – Eseba onimaba/oko osi/Eshidana
24.Eleko – Sobokunren
25.Akesan – Ominuye/Aina òdofin
26.Ogba (Ikeja) – Owoeni Asade/Madarikan
27.Ogudu – Amosu from Ile ife
28.Ikeja – Amore/Ikudehinbu
29.Aguda/Surulere – Gboin /Odunburé
30.Itiré – Òtá Onitire
31.Ilasa – Àbere ijé
32.Onigbongbo – Ikunyasun Àwusefa
33.Irewe – Edinni/Ojube/Oluwen
34.Ikosi-Kosofe – Aina ejo from Isheri
35.Idimu – Eletu Apataiko (Isa Aperindeja Olugoké)
36.Ilara-Epe – Tunse/Sabolujo/Alara Adejuwon
37.Ibonwon – Soginná from Ijebu
38.Ketu (kosofe) – Balogun oyero from Ketu-Ile
39.Ojokoro – Oniojugbelé Adeitan from Ota
40.Ikaare – Ikeja Ajija
41.Orile Agege – Efunmikan
42.Obele odan (Surulere) – Alago asalu
43.Ikorodu – Oga from Epe Sagamu
44.Epe – Uraka from Ife joined by Isein & Modu of Omu. they settled under a Popoka tree, that site became Poka township. Alaro (a woman) later joined. Then Ramope, Ogunmude and Oloja Shagbafara joined from Ijebu ode.
45.Odo Ayandelu – Ayandelu from Ile ife
46.Agbowa – Olayeni Otutubiosun son of Owa Otutubiosun who was Awujale, and grandson of Lafogido of Ife.
47.Igbogbo – Oshinbokunren
48.Meiran – Oroja from Ota
49.Imota – Ranodu from Ijebu
48.Owode Apa badagy – Oganogbodo-Akereyaso/Asese Alapa
50.Ajido – Aholu sagbe from Allada
51.Oworoshoki – Ajumogijo
52.Iworo/Imeke – Ajagunosin/Adejori isejoye
53.Badagy – Egun people from Popo, Allada, Wida and Weme who fled the wars of the Dahomey conquest of the coastal kingdoms of Allada and Igelefe (Ouidah) to come settle of Apa lands to their east.
54.Ejinrin – Loofi Ogunmude founded Ejinrin around 1619
55.Eputu Lekki – Ogunfayo
56.Orimedu Ibeju/Lekki – Ladejobi left Ife to Okegun then crossed the Lekki Lagoon.
57.Akodo – Oyemade Ogidigan
58.Offin – Liyangu of Ife.
59.Ibonwon – Soginna from Ijebu ode.
60.Ijede – Ajede

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Lifestyle

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

Published

19 hours ago

January 31, 2026

Oluwagbenga Olaoye

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.

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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Lifestyle

Emotan; The Benin Heroine (PHOTOS)

Published

19 hours ago

January 31, 2026

Oluwagbenga Olaoye

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