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Major Daniel Idowu Bamidele: The Loyal Soldier Betrayed by the System He Served (PHOTOS)

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UNKNOWN TO BAMIDELE AT THE TIME, BUHARI WAS DEEPLY INVOLVED IN THE PLANNING OF THE COUP HE WAS ATTEMPTING TO ALERT THE ARMY AGAINST.

On March 5, 1986, Major Daniel Idowu Bamidele, a brilliant and decorated officer of the Nigerian Army, was executed by firing squad alongside nine other military personnel. His alleged crime was conspiracy to commit treason linked to the popular “Vatsa Coup” against the military regime of General Ibrahim Babangida.

Yet, Bamidele’s story was not that of rebellion, but of a loyal officer punished for remaining silent. His silence was a consequence of an earlier betrayal that had shaken his faith in the very system he served.

Born in 1949, Bamidele joined the Nigerian Army in 1968 during the height of the Nigerian Civil War. He was initially recruited as a non-commissioned officer and was posted to the 12th Commando Brigade, where he fought under Colonel Benjamin Adekunle and later Colonel Olusegun Obasanjo. His competence and leadership on the battlefield earned him a recommendation for officer training, and he was commissioned into the Nigerian Army on July 29, 1970 after completing training at the Nigerian Defence Academy.

In October 1983, during an official trip to Kaduna to print documents for the Chief of Army Staff Conference, Bamidele overheard rumours of a coup being planned to oust President Shehu Shagari. On returning to Jos, he acted promptly and responsibly by reporting the intelligence to his General Officer Commanding, Major General Muhammadu Buhari. Unknown to Bamidele at the time, Buhari was deeply involved in the planning of the coup he was attempting to alert the army against.

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Within days of his report, Bamidele was quietly summoned to Lagos and detained at Tego Barracks by officers of the Directorate of Military Intelligence. He was accused of plotting a coup, the very one he had tried to prevent. Fake witnesses were presented, a mock interrogation was conducted, and false reports were submitted to the National Security Organisation, then under the leadership of Umaru Shinkafi, in an effort to mislead the Shagari government. While the real coup plotters carried on with their plans, Bamidele languished in detention. Eventually, on November 25, 1983, he was released without charge due to the complete absence of evidence against him.

He returned to Jos bewildered by the series of events that had just unfolded. The shocking truth came to light on January 1, 1984 when his former GOC, Major General Muhammadu Buhari whom he had reported the coup plot to announced himself as Nigeria’s new Head of State, having seized power in a military coup, validating everything Bamidele had feared and proving the betrayal he had suffered.

After his experience, Bamidele wisely chose to remain silent about any subsequent coup plots.

In early 1984, Bamidele’s name appeared on a list of officers to be compulsorily retired. When the list was presented to Head of State Buhari for approval, he struck Bamidele’s name off the list, reason unclear, possibly acknowledging the injustice of his prior ordeal. Instead, Bamidele was posted to the Command and Staff College in Jaji as a Directing Staff, where he resumed his duties.

The events that led to his execution began in 1985, following General Babangida’s overthrow of Buhari. Not long after assuming office, Babangida’s intelligence network claimed it had uncovered a plot to remove him from power. At the center of this alleged conspiracy was Major General Mamman Vatsa, Babangida’s childhood friend and then Minister of the Federal Capital Territory. Bamidele was implicated in the conspiracy based on his attendance at a meeting in a guest house in Makurdi. That meeting included other senior officers such as Lieutenant Colonel Michael Iyorshe, Lieutenant Colonel Musa Bitiyong, Lieutenant Colonel Christian Oche, Wing Commander Ben Ekele, and Wing Commander Adamu Sakaba.

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Although political discussions and criticisms of the Babangida regime took place during the gathering, there was no evidence of operational coup planning. However, Bamidele, still haunted by his 1983 ordeal, chose to remain silent. It was that silence that became the basis for the charge of conspiracy to commit treason.

He was arrested and tried by a Special Military Tribunal. The trial was conducted in secret, with no right of appeal, and little opportunity for fair defense. Despite the absence of clear evidence linking him to any actual plot, Bamidele was found guilty.

Before he was executed, he delivered a powerful, solemn statement, a statement that has since become one of the most quoted last words in Nigerian military history.

He said:

“I heard of the 1983 coup planning, told my GOC General Buhari who detained me for two weeks in Lagos. Instead of a pat on the back, I received a stab. How then do you expect me to report this one? This trial marks the eclipse of my brilliant and unblemished career of 19 years. I fought in the civil war with the ability it pleased God to give me. It is unfortunate that I’m being convicted for something which I have had to stop on two occasions. This is not self-adulation but a sincere summary of the qualities inherent in me. It is an irony of fate that the president of the tribunal who in 1964 felt that I was good enough to take training in the UK is now saddled with the duty of showing me the exit from the force and the world.”

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On March 5, 1986, Major Daniel Idowu Bamidele was executed by firing squad at Kirikiri Maximum Security Prison. Among those executed with him were Major General Mamman Vatsa, Lieutenant Colonel Musa Bitiyong, Lieutenant Colonel Christian Oche, Lieutenant Colonel Clement Akale, Lieutenant Colonel M. Parwang, Wing Commander A.A. Togun, Major A.K. Obasa, Wing Commander Ben Ekele, and Wing Commander Adamu Sakaba.

Major Bamidele’s life and death remain a haunting reminder of the dangers faced by soldiers of conscience. His ordeal reflects the cost of honour in a system where truth was expendable and power was absolute. He was a soldier punished for doing the right thing once, and then punished again for refusing to be used.

Today, his name stands as a symbol of tragic integrity, a man who paid the ultimate price for trusting his superiors and remaining loyal to the oath he swore.

Rest in power, Major Daniel Idowu Bamidele. Nigerians will never forget you.

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Lifestyle

Women Who Love and Listen to Their Pastors More Than Their Husbands Should Be the Pastor’s Second Wife

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This statement may sound funny, provocative, or even offensive, but it raises an important question about priorities in marriage and religion.

A pastor is a spiritual leader, but he is not supposed to replace a woman’s husband. If a married woman consistently values her pastor’s opinions above her husband’s, obeys her pastor while dismissing her husband, or shows greater loyalty and admiration toward her pastor than toward her spouse, then something may be seriously wrong with the balance in that marriage.

Marriage requires communication, mutual respect, trust, and understanding. A pastor can provide spiritual guidance, but that guidance should not become a reason for a husband and wife to lose respect for each other.

At the same time, husbands should not expect their wives to obey them blindly. Both husband and wife should seek God’s wisdom, communicate openly, and make decisions with love and respect.

So perhaps the real question is not whether such a woman should become the pastor’s “second wife,” but why has the pastor become more important in her marriage than her own husband?

Put God first. Respect your spouse. And never allow a spiritual leader to become a substitute for your marriage partner.

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Why is it only in Africa that we hear so much about “generational curses”?

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This is a question worth asking—not to insult African traditions or dismiss anyone’s beliefs, but to encourage honest reflection.

Across Africa, it is common to hear people explain repeated family problems as a “generational curse.” When poverty, broken relationships, addiction, failure, sickness, family conflict or misfortune appears to repeat from one generation to another, some people immediately conclude that an ancestor, spiritual force or past wrongdoing is responsible.

But is every repeated family problem truly a curse?

If a child grows up in poverty, has limited access to quality education, receives little financial support and then struggles as an adult, is that necessarily a spiritual curse—or could it be the result of circumstances that have been passed from one generation to another?

If children grow up watching violence, substance abuse, unhealthy relationships or constant conflict, they may unknowingly repeat those patterns. That does not necessarily mean they are cursed. Sometimes behaviour is inherited through environment, not through supernatural forces.

And Africa is certainly not the only place where people believe in supernatural explanations for suffering or misfortune. Different societies around the world have their own concepts of inherited wrongdoing, family misfortune, ancestral consequences, fate and spiritual punishment.

So perhaps the more important question is not:

“Who cursed my family?”

But:

“What pattern has been passed down to me, and what can I do to stop passing it to the next generation?”

We should be careful not to use the idea of a curse to discourage people from taking action. A family facing poverty may need education, opportunity and financial planning. A family experiencing repeated conflict may need healthier communication. A person struggling with addiction may need professional support and a strong recovery environment. Communities facing injustice may need better institutions, accountability and opportunity.

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Faith and spirituality are deeply meaningful to many people, and everyone has the right to hold their beliefs. But faith should not prevent us from examining the practical causes of our problems.

We cannot change the past, but we can change what we pass forward.

Instead of teaching our children that they are victims of an unavoidable family curse, let us also teach them knowledge, discipline, emotional strength, financial responsibility, education, healthy relationships and the courage to break destructive patterns.

Maybe the greatest “curse” is not something mysterious placed upon a family.

Maybe sometimes it is simply a problem that nobody stopped long enough to understand and change.

And the greatest inheritance we can give the next generation is not fear of a curse—but the knowledge and courage to build a better future.

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You are very proud to speak big English, but yet you cannot speak your own language?

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There is nothing wrong with speaking English fluently. In fact, being able to communicate confidently in different languages is a valuable skill. But we should ask ourselves a deeper question: while learning to speak the language of another culture, are we slowly losing the language that connects us to our own roots?

Your mother tongue is more than just words. It carries the stories of your ancestors, the wisdom of your grandparents, the jokes that only your people understand, the traditional greetings, the names, the songs, the history and the identity of your community.

Imagine being able to speak perfect English, but struggling to have a simple conversation with your own grandmother because you do not understand the language she grew up speaking. Imagine your children knowing foreign languages but being unable to understand the language of their own heritage.

That should make us pause.

Speaking English does not make you more intelligent, and speaking your indigenous language does not make you less educated. One is a communication skill; the other can be a connection to your heritage. We should not have to choose between being educated and preserving our identity.

Learn English. Speak it confidently. Learn French, Dutch, Spanish or any other language that opens doors for you.

But don’t let the pursuit of foreign languages close the door to your own.

Teach your children your language. Speak it at home. Ask your parents and grandparents to teach you the words you never learned. If you have forgotten it, it is never too late to start again.

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Because when a language disappears from a family, something precious disappears with it.

Be proud of your education. Be proud of your ability to speak English. But also be proud of where you come from.

Your language is not something to be ashamed of. It is a part of your story. Preserve it before the next generation only knows it as something their ancestors once spoke.

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