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Social Media, Best Tool for Political Liberation – Yinka Rahman

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The advent of social media has in recent years redefined human communication and public engagements in different ways. Before its advent, in existence were the traditional media; Print, Radio and Television. These traditional media served as major tools for political mobilisation and engagement, such that without them, it was relatively difficult for citizens to access their Nation’s political affairs.

Delving into the import of political communication, one would realize that it is difficult for a Nation to grow if there is no medium of engagement between the Government and the governed due to the fact that communication between the duo has a robust role to play on carrying the citizens along about the political affairs of their country and especially, their political participation.

Consequent upon the above, it is important to note that participation of citizens in political matters will amount to productivity, transparency, accountability and checks and balances.

This was what prompted me to tweet that “to achieve a just and egalitarian society is to achieve a just and egalitarian political system.”

To achieve a just and egalitarian society cum political system, citizens must be allowed to play a participatory role in the governance of their country.
This participation can be achieved when the media is effective and given freewill to operate within the ambit of the law.
This is because, media bridge the gap of communication between the Government and the citizens.

However, as exceptional as the traditional media may seem, one of their limitations is that they can easily be compromised.
Unlike the New Media, the traditional media could be threatened by any incumbent administration so as not to criticise their policies or publish any negative story about it.

Social Media on the other hand has globally bridged the long gap between the Government and its citizens. Social media also promotes citizen journalism.

Even though every medium of communication has its own disadvantages, there are numerous advantages of Social Media in political liberation and participation.

Some of these importance are that; People can now demand for their rights by conducting protests online, they can project the candidate of their choice for others to follow, and of course, the fact that the achievements of Government, be it Local or National can easily be accessed and analysed through social media cannot be overlooked.

The Liberation of every political system lies with the relationship between the government and the citizens which can only be achieved through effective communication and mutual understanding.

Interestingly, Social Media is a right tool for effective communication and at that; it should be treated with utmost importance.

As noted earlier, Social Media has made virtually everybody a journalist. Citizens now have access to platforms to publish socio-political issues as they unfold and also express their pleasure and displeasures about a particular administration and/or its policies.

Alas, as robust as the advantages of social Media are, so are the disadvantages.
Hate speech and fake news are great limitations mitigating against the growth of social media. These two are capable of causing turmoil in a Nation as already experienced in some countries across the globe.
They have also proven to be instrumental to causing an abrupt end or suspension of social media.

Taking a trip down memory lane, virtually all wars that happened in history emanated from misinformation and hate speech. A good example was the civil war that occurred in Libya as a result of hate speech and fake news, the Rwanda Genocide of 1994 and most revently, the EndSars protest of 2020 that was staged across major Southern States of Nigeria and the FCT.

This is why social media users are enjoined to desist from spreading hate speech and the fake news. Instead, their energy should be channeled towards an effective usage of social media for correction of social vices and for the development of their Nation’s political system.

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Oil Giant Oando Plc: Ensuring Gender Parity

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Globalization has led to a discourse on leadership and management having different perspectives. Today, one of the discourses includes gender diversity in leadership positions across organizations. While the African continent comes third after the United States and Europe, and first amongst other emerging regions in terms of women’s representation on boardrooms of top listed companies, some sectors are doing better than others. In Nigeria, Africa’s largest economy, the banking sector is leading the pack. In what many observers have described as a paradigm shift, the Nigerian banking sector is currently seeing a surge in the number of women at its top echelon. Presently, eight women serve as Chief Executive Officers (CEOs)/Managing Directors (MDs) of the country’s leading banks.

Other sectors, especially the energy sector, hitherto a male dominated sector, is towing the line.  Shell Nigeria unveiled its first female Managing Director for deep-water Nigeria, last year. Most recently, Oando Plc, Nigeria’s leading indigenous energy solutions provider appointed two seasoned professional women to its board of Directors, Mrs. Ronke Sokefun and Mrs. Nana Fatima Mede.

A review of Oando’s culture shows that it’s been conscious of the imbalance within the sector and as such, has always prioritized two things: strengthening indigenous capacity and ensuring gender parity wherever possible. Today 43 per cent of the company’s workforce is female, compared to 22 per cent across the industry. Of this, 33% of executive-level employees are female with the hope that its female representation on its board continues to grow.

In an interview published in 2020 for Africa Oil Week, an Oando Executive said “As leaders, our focus is on building the most desirable company in which to work and invest. To do that, not only do you require vision, ambition, and passionate people, you need a balance of ideas and characters – which you get by prioritizing gender parity. Our desire to see a more gender-balanced company and in turn sector via proactive action has fuelled our commitment to making gender diversity a priority. This commitment is effected in every part of our business, from the offering of benefits that encourage women to return to work after maternity leave to our charity, Oando Foundation focusing on educating the girl child; reverberations that can be felt not only within our business but also the community at large. We have seen and reaped the benefits of a more inclusive business environment and thus inclusivity will always be a priority, one that we will champion until the industry achieves gender balance.”

Mrs. Sokefun, an Alumni of Oando, has over 35 years of work experience. In 2002, she moved to the Oando Group, where within a few years she rose to the position of Chief Legal Officer. During this period, she also sat on the Board of the telecom’s giant – Celtel/Zain (now Airtel) as an alternate Director. She served in this position until 2011 when she was called to public service in Ogun State and proceeded to serve as a 2-term Commissioner – holding diverse portfolios – under Senator Ibikunle Amosun’s 2-term administration as Ogun State Governor.

As conversations on climate change and harnessing sustainable energy sources continue to intensify, oil and gas companies are looking for ways to improve on their operations in line with global standards and requirements. In line with this, Oando appointed Mrs. Nana Fatima Mede, who has served as a Federal Permanent Secretary in the Ministry of Environment where she coordinated the formulation of the Nigerian Intended Nationally Determined Contribution (INDC) document on Greenhouse Gases (GHG) in relation to Climate Change – a document which was presented by the President at the Conference of Party (COP 21) in Paris, 2015. She will showcased her expertise on clean energy to support the company’s ambitions.

The growth of female representation across corporate boards shows that unlocking the potential of Africa’s successful transformation requires concurrently removing barriers to women’s leadership and participation.

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THE MAKING OF AN OLUBADAN

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By: Mogaji Wole Arisekola

 

 

Every family and clan in Ibadanland has a Mogaji. Mogajis are family heads. They control the affairs of their family and ensure law and order. They are made Mogajis by the Olubadan after they have been so appointed and the family written to formally inform the Olubadan and the Council. In Ibadan, there are over 2,500 Mogajis or family heads at present. The installation ceremony of Mogajis is often performed at the palace of the Olubadan with pomp and fanfare. A Mogaji is a potential Olubadan in waiting if he eventually succeeds to join the ladder. It takes a whole lot for a Mogaji to become Jagun, the lowest rung of the Olubadan ladder, as there are competitions from other Mogajis.

To become Jagun, however, Baale Ayorinde said there are three things to consider. A prospective candidate could be from an historical Ibadan warrior family or having done valiantly to save the land in one form or another. The candidate might also have done something worthwhile for his community or Ibadanland as a whole, while his wealth, which he had used for the uplift of the downtrodden, could be another consideration.

When there is vacancy for the Jagun position, the Olubadan-in-council would consider the prospective candidates and hereby appoint one to the Olubadan line or another to the Balogun line, depending on where there is vacancy. The appointees would now become Jagun on either and or both lines. The promotions of such Jaguns are not, however, random, as they are promoted in a sequential and orderly procedure. Upon vacancy in any of the lines, the title holder of a lower rung is promoted to the next rung of the ladder. The Balogun line has 23 rungs while the Olubadan line has 22 rungs. The next Olubadan alternates between the Balogun and the Otun

 

Mogaji Wole Arisekola

The promotion in the line of Balogun follows this pattern: From Jagun – Ajia – Bada – Are-Onibon – Gbonnka – Aare Egbe Omo – Oota – Lagunna – Are-Ago – Ayingun – Asaju – Ikolaba – Aare-Alasa – Agba-Akin – Ekefa – Maye –Abese – Ekarun Balogun – Ekerin Balogun – Ashipa Balogun – Osi Balogun – Otun Balogun and eventually to Balogun. The journey from Jagun to Balogun will take a prospective candidate through a 23-rung ladder, and, having reached the top of the ladder, he becomes Balogun and would, therefore, wait for his turn to emerge the Olubadan of Ibadanland.

The promotion in the line of Olubadan follows the same pattern, but is 22 rungs : From Jagun – Ajia – Bada – Aare Onibon – Gbonnka – Aare-Egbe Omo – Oota – Lagunna – Are-Ago – Ayingun – Asaju – Ikolaba – Aare-Alasa – Agba-Akin – Ekefa – Maye – Abese – Ekarun Olubadan – Ekerin Olubadan – Ashipa Olubadan – Osi Olubadan and finally to Otun Olubadan. The nomenclature looks the same with that of Balogun, until when the prospective candidate finally gets to the Ekarun Olubadan. Upon emergence as the Otun Olubadan, the candidate is set to emerge the next Olubadan of Ibadan land on his turn.

Baale Ayorinde gave English meanings of some of the titles thus: Otun – second in command/Commander of the right wing; Osi – third in command/Commander of the left wing; Asipa – Leader of the Vanguard; Ekerin – Fourth in Command; Ekarun – Fifth in Command; Abese – Superintendent of foot soldiers; Maye – Stationary Veteran Soldiers; Ekefa – Sixth in command; Agba-Akin – Chief of the Brave; Aare-Alasa – Chief of the Squire; Ikolaba – Sango’s apron man; Asaaju – Front ranker (front liner); Ayingun – Official war wager; Aare-Ago – Overseer of Blood Relations; Laguna – Swivel Lance Comptroller General; Oota – Sharp Shooter; Aare-Egbe-Omo – General of the Youth Wing; Gbonka – Dignified war wager; Aare-Onibon – Brigadier-General of Gun Combatant Shooter; Bada – Chief Spy; Ajia – Commissioner; Jagun – Warrior/Defender of the ruler.

When death occurs of any member on the ladder, there has to be installation ceremony to the next rank for affected candidates not less than 21 days after the burial of the last occupant. The Olubadan, upon notification of such death, will approve the promotion of others and perform installation ceremony for them at the palace. This is one of the reasons Ibadan chiefs are called Agbotikuyo (someone who rejoices at the death of another candidate).
Ori mi Dara,pe Ibadan ,ni won bi mi ooo eeee.Ibadan,ilu alaafe ilu oloye ti wa ni,ori mi dara,pe Ibadan ,ni won bi mi oóooo eeeee.

 

 

 

 

©️ Mogaji Wole Arisekola

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Apostle Suleman’s Unique Gifts, Healing and Prophecy @Yuletide

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Nothing is as beautiful as a man of God going beyond the pulpit to shower love on the people especially during the festive season. He is actually making them have the feeling that they are indeed valued and that God loves them. A few days before Christmas 2021, servant of God and Senior Pastor at the Omega Fire Ministries (OFM) worldwide, Apostle Johnson Suleman, began with his regular sharing of love by blessing members of the public with various kinds of gifts including cash, foods and expensive materials.

 

As one of the God-given Christian leaders, Suleman has always engaged in charitable giving which undeniably is a huge motivating factor that spurs many to give. Such an act from men of God like Suleman is also a big reason why individual giving in Nigeria has continued to rise despite the country’s slow economy.

 

He did not stop at that, a day before Christmas, Apostle Suleman had visited hospitals in Edo State where the headquarters of his Ministry is located, to pray for the sick for quick and divine healing while he also donated millions in cash for their treatment and restoration afterwards. Also, a day after Christmas, a young boy born with sealed lips enjoyed the mercy of God through Suleman who prayed and have the boy’s lips open, to the shouts of Hallelujah by worshippers at the capacity-filled post-Christmas special service at the OFM headquarters.

 

Asked what informs his passion for regular giving, the ‘Restoration Apostle’ posited that, “God wants to love the world through us and the world needs to experience God’s love through us. Love is our propelling force, love is our heartbeat, it powers every move, every action and inaction. Love is the express reflection of God’s heart. That should explain why we make sharing our priority.”

 

Outside charity, Apostle Suleman also explores his unique opportunity to propel the Christendom forward with power and vision. Many times, his divine messages, including yearly prophecies, have been confirmed accurate. It is, however, not debatable that the growth of Suleman’s OFM, with branches located in most of the world’s capital cities, is based mainly on his successes in healing, sharing and his ability to accurately predict future events.

 

As precisely foretold in one of Suleman’s past prophecies, Edo State now has the approval of the federal government to build a new airport. Apostle Suleman had said in 2020 that, “I saw aircrafts and white people around the Auchi axis. The construction will commence in 2022 and will be completed in the same year.” Auchi is a popular town in Edo State and the new airport will be built in Uzairue, a town close to Auchi.

 

 

Sharing their joy, the beneficiaries are thanking Apostle Suleman “for his heart of love and empathy for humanity.”

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