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Matthew Hassan Kukah at 70: A Tribute

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*By Reuben Abati

Matthew Hassan Kukah, the Catholic Bishop of Sokoto Diocese who turns 70 tomorrow, August 31, deserves celebration for his service to church, community, nation, and humanity, for his achievements as a true citizen who has used his priestly circumstances, boundless energy and prodigious intellect to promote the causes of justice and the common good. He stands shoulders above many of his contemporaries in his many engagements in the last four decades. He has been a priest for close to 50 years, but his range of influence goes beyond the pulpit to include scholarship, public intellectualism, civil society advocacy and the courage to provide leadership even in the most difficult situations. He is easily one of the best-known faces of the Catholic faith and priesthood in Nigeria. He remains an admirable advertisement of the virtues of Catholicism and the Church.

I am not a Catholic but I admire the Catholic Church, owing largely to my interaction over the years with Catholic priests like Bishop Kukah. I like the fact that the Catholic Church in Nigeria invests heavily in the training and education of its priests. It is mostly in the Catholic Church that you would find such exemplary priests that are usually educated to the highest levels possible. Many Catholic priests parade Ph.Ds as if it is a minimum qualification, in most cases Catholic priests display other skills, with language, research, public engagements and an unusual hunger for knowledge. The Anglican Church over time has also shown a similar commitment to the education of its priests, but the Catholic Church remains far ahead. In a country where many pastors and priests are at best spellbinders, hypnotists and clownish motivational speakers, and petty merchants with very little knowledge of the Holy Book, it is ever so refreshing to attend a Church or listen to a priest who speaks from an abundance of insight and talent. Bishop Matthew Hassan Kukah belongs in this category. In the late 80s, the 90s and till date, he has been a shining star of the Catholic Church of Nigeria, who through his example inspires the younger generation, within the priesthood and the general Nigerian community.

I first met him on the pages of newspapers through his writings. In those days, the opinion pages of newspapers were dominated by persons of high intellect, most of whom dissected issues of the day, in beautiful prose, and with great erudition. Fr. Matthew Kukah, as he then was, was one of the most prolific, churning out essays, week after week. Those were the days of intimidating columnists sand contributors on the op-ed pages: to have your essay published on the same page with a Matthew Kukah, Pat Utomi, Herbert Ekwe-Ekwe, Chinweizu, Sonala Olumhense, Odia Ofeimun, Olatunji Dare, Edwin Madunagu, Biodun Jeyifo, Wole Soyinka, Femi Osofisan, Pini Jason, Andy Akporugo, Stanley Macebuh, Fred Onyeoziri, Emevwo Biakolo, Amma Ogan, Sully Abu, Effiong Essien, Ashikiwe Adione-Egom…was like winning a jackpot. Many of us framed the pages, and looked up to the big names. The times are different today. Our newspapers have stopped serving culture and society and the reader as spaces for great intellection, the tradition of old has been replaced by “opinionitis”, a very dangerous disease which pushes just about anyone to think they can inflict bad prose and thoughts on a vanishing breed of readers anyway. Matthew Kukah’s contributions to public discourse was frequent, and often well-received. He was not afraid of debates or intellectual pugilism. In those days, one subject on the pages of a newspaper could result in months of rigorous debate, from a multi-disciplinary perspective, by persons who respected each other’s intellect but nevertheless had the capacity to weave words into prose and good sense. This was the tradition that we grew into, from university to the field. Kukah was a major source of inspiration and a good sport. Many of his opinion pieces and extended essays remain timeless.

Bishop Kukah’s stature began to flower, even more so in his position at the Catholic Secretariat of Nigeria: he was first a Deputy Secretary General, then he became the Secretary-General of the Catholic Secretariat, located in Lagos, directly opposite Tafawa Balewa Square or Race Course as it was originally known. Under his watch as leader of that Secretariat, it became an important intellectual rendezvous for civil society groups and public intellectuals in the entire Southern Nigeria. Kukah built a very strong relationship with the media, promoting, most actively, both the Catholic Church, and the activities of the Catholic Bishops Conference, focusing on issues of justice, peace and development. When Nigeria descended into chaos in 1993, with the annulment of the June 12 1993 Presidential election, church and society rose against the impunity of the military establishment, and called for an end to military rule and respect for the people’s sovereignty. The majority spoke with one voice that military absolutism had defeated the purpose of good governance and that it was time for the Nigerian military to go. The Catholic Church spoke truth to power on the pulpit and on the streets. Leaders of other churches – the Anglican, the Methodist and Pentecostal Churches also joined the protest. The. Catholic Secretariat in Lagos served the Catholics as an intellectual power house. Kukah had able lieutenants: Fr. George Ehusani, his then Deputy who would later succeed him as Secretary-General. There were others too: Rev. John Uba Ofei and Rev. Fr. Iheanyi Enwerem.

On a regular basis, the Secretariat issued press releases and also organized seminars and conferences on various topics of interest with stakeholders brought together to chart the way forward for Nigeria. I was a familiar participant at those Sunday evening sessions. Many of us became so close to the Catholic priests, we began to also talk about liberation theology. Nigerians had been so badly treated many priests felt it was their obligation and ecclesiastical duty to help free the people from the shackles of of oppression. Even when there was no seminar, the doors of the Catholic Secretariat were always open. I later developed the habit of stopping by whenever I was in that part of the city. On a good evening, there was always sumptuous dinner. And the fridge was always full. Beer, wine…And there was Fr. George often twanging away on his guitar, trying out a new song, or reading a poem. He would later succeed Kukah as Secretary General and indeed that period – the Kukah-Ehusani – could be remembered as the golden years of the Catholic Secretariat of Nigeria. Kukah left behind a legacy that raised the profile of the Secretariat and the Church.

Beyond his public intellectualism and duties as a priest, Bishop Kukah has also been very active within the general community as an agent of peace and promoter of good governance and the common good. He is a compulsive bridge-builder, with friends in virtually every corner, and so well established is he among the political and private sector elite of Nigeria that many of his critics try to take pot-shots at him that he would still need to make up his mind whether he wants to be a priest or a politician. In recent years, through his major project, the Kukah Centre, he has been working in Nigeria’s post-military dispensation to promote the cause of peace, good governance, and stability. The Centre in collaboration with General Abdusalami Abubakar, Nigeria’s last military ruler up until 1999 to date, has jointly promoted a National Peace Committee, which gets politicians before elections to sign peace accords and give undertakings that they would embrace peace, as well as promoting peace in Nigerian communities. Kukah was a member of the National Human Rights Investigation Commission, Nigeria’s equivalent of a Truth and Reconciliation Commission, also known as the Oputa Panel 1999 – 2001, Secretary of the National Political Reform Conference under the Obasanjo administration in 2005, Chairman of the Ogoni-Shell Reconciliation Committee since 2005, and member of the committee for electoral reform, 2007 – 2009.

In addition to this, Bishop Kukah is a strong advocate for inter-religious harmony, using every opportunity to promote tolerance and peace. For his efforts, he has been appointed to the Pontifical Council for Inter-Religious Dialogue at the Vatican and as Chairman of the Commission on Inter-Religious Dialogue of the Catholic Bishops Conference of Nigeria. He has also enjoyed a level of visibility and influence that many priests can only dream about. He has probably given as many homilies at events organized by other churches as he has done on Catholic occasions. Political leaders seek his counsel. The intellectual class and the commentariat respect him as one of their own. The establishment at state and national levels seek his attention and counsel because they know that he can be trusted to say the truth without fear or favour. He is not a prosperity or attention-seeking priest. He and others like him including those that I mentioned earlier are cut from a different cloth. Priests of his type present a different model from that other Catholic priest: Fr. Ejike Mbaka of the Adoration Ministries in Enugu. It is a measure of the diversity of the Catholic Church that it is even possible to mention an Ejike in a tribute to Bishop Matthew Kukah. As it were, virtually every Nigerian government has learnt to respect Bishop Matthew Kukah. The only exception has been the Buhari administration whose agents and spokespersons recently developed a passion for harassing the priest. He has challenged them to an open debate. They have not been able to take on that challenge. Meanwhile, Kukah has remained unrelenting in his chosen task of speaking truth to power and exposing chicanery, hypocrisy and the stupidity of hegemons no matter how dandified.

It is not surprising that Kukah is a much sought-after public lecturer. He has given lectures on virtually every important platform in Nigeria, from convocation ceremonies to funerals to anniversaries. He stands out as a consistent man of intellect, with a transparent public spirit. He likes to tell stories: his usual style is to tell a story, catch the attention of his audience with some humour, of course except he is discussing such grim subjects as the killing of his kith and kin in Zango-Kataf in Southern Kaduna or members of his diocese in Sokoto state, or any form of religious persecution, or the failings of the power elite, having learnt the art of choosing his topics with purpose. To mark his 70th birthday, Bishop Kukah is announcing his plans to build a befitting edifice for the Kukah Centre, one of Africa’s leading policy think-tanks. He and the Centre deserve every possible support on a sustainable basis. The Centre would be a major legacy offering from a priest who is on way easily to becoming a legend. Ahead of tomorrow’s event, he recently released a book titled Broken Truths: Nigeria’s Elusive Quest for National Cohesion. Author of many articles in academic journals, Kukah remains conscious of his training and exposure as an academic: diploma, University of Ibadan, B.A., Pontifical Urban University, Rome. M.A., Peace Studies, University of Bradford, (1980), Ph.D, Political Science, University of London (1990), Edward Mason Fellow, Harvard University’s Kennedy School of Government; Rhodes Fellow, St. Antony’s College, University of Oxford, Honorary Fellow, Nigeria Academy of Letters. The harvest from his fecund mind has been rich and impressive including some of the most authoritative books on aspects of Nigerian history such as: Religion, Politics and Power in Northern Nigeria (1993) – perhaps his most seminal work, Religious Militancy and Self-Assertion: Islam and Politics in Nigeria (1997); Democracy and Civil Society in Nigeria (2001); Witness to Justice: An Insider’s Account of Nigeria’s Truth Commission (2011), and Broken Truths (2022).

At 70, Bishop Kukah can reminisce with a strong measure of contentment that he has been able to impact many lives, using his chosen vocation of priesthood to make a difference in the lives of those to whose spiritual health he ministers and the larger community of men and women who have drawn inspiration from his wealth of knowledge, humility and accomplishments. As a person, Bishop Kukah is friendly, kind-hearted and always ready with a listening ear. Nobody has given him any national honour. He probably does not need it. Nigeria’s security agencies have stalked and questioned him. He has been abused and threatened for his no-holds-barred homilies. He has been labelled a religious bigot. He is, however, not afraid of authority figures because of his own commitments to a higher cause and his understanding of the dynamics of power. Those who use power and position to oppress the harmless, do so only for a while until they are reminded of the ephemerality of their advantages. Whatever may have been his travails, Kukah’s critics lay the blame at the doorstep of the ambivalence of his insider-outsider relationship with power and politics. But it can be said of Bishop Matthew Hassan Kukah that he has lived a life entirely of service and that is the best kind of life. He deserves to be celebrated. What we will be celebrating is not material things and the celebrant is not likely to be decked out in flowing babariga or agbada, the accent would be on service, innovation, ideas, goodness, justice, peace and humanism. I join others in wishing Bishop Kukah many happy returns of the day. He is one of the few redemptive figures in a community of pastors and priests where sometimes it is difficult to truly know what has happened to Christian leadership in our land. To Bishop Kukah: 70 Hearty Cheers!

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Opinion

Femi Otedola, the Alleged serial business hijacker, using First Bank loans to steal other people’s businesses

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The Chairman of First Bank, Mr. Femi Otedola is presently facing huge criticism over his alleged usual ways to use bank loans to take over businesses of other people.

This is coming just as perceived hidden interests of a prominent lawyer, Mr. Koku whose dual roles in the Nestoil and FBNQuest case, which now threatens the integrity of the Nigeria Oil sector, have been unmasked by this newspaper.

During an exclusive investigation by Our correspondent over the alleged conflict of interest and potential
Regulatory capture of the NUPRC, in Nestoil and Neconde’s Legal
Battle with FBN Quest and First Trustees, it was gathered that in the corridors of Nigeria’s petroleum industry, a storm that could reshape perceptions of justice, transparency, and regulatory independence at the apex of the upstream sector is brewing.

Through months of document review and interviews with industry insiders,
told Our correspondent in its investigation uncovered troubling evidence that a top legal practitioner is at the heart of a clash between public interest and private gain, raising fresh questions about conflicts of interest and the spectre of regulatory capture.

Findings showed that the wrangle between Neconde Energy Limited, Nestoil Limited, and a consortium of financial institutions represented by FBN Quest Merchant Bank Limited and
First Trustees Limited, resembles a typical high-value debt dispute but, dig deeper and a more intricate web emerged.

This investigation revealed that Babajide Koku SAN, a personal lawyer to Mr. Femi Otedola, the chairman of First Bank, has simultaneously served as legal counsel for both the FBN Parties and the Nigerian Upstream Petroleum Regulatory Commission (NUPRC) in lawsuits
that could determine the fate of critical national oil assets.

This dual representation, spanning Suit No: FHC/L/CS/2127/2025 in Lagos and Suit No: FHC/ABJ/CS/2369/2025 in Abuja, goes far beyond a mere procedural oversight as legal documents obtained by this newspaper confirmed that Koku’s name appears on court filings for
multiple parties with directly competing interests, fuelling allegations that regulatory impartiality may be at risk.

According to legal experts who spoke with Our correspondent, the implications echo far beyond the courtroom—potentially shaking the very foundations of the sector’s governance

Meanwhile, our investigation reconstructed the timeline of this controversy, beginning on 20 October
2025, when FBN Parties, represented by Koku, SAN, sued Nestoil and Neconde over an alleged $1billion debt. But even before the gavel fell, FBN Trustees had petitioned the NUPRC on 9 September 2025, seeking consent to register a second charge over Oil Mining Lease (OML) 42, an asset in which Neconde holds a substantial stake.

It was also gathered that the NUPRC signalled its readiness
to approve the charge, prompting Neconde, wary of a hostile takeover, to launch its own legal offensive on 6 November 2025.

“When the NUPRC responded to Neconde’s lawsuit, challenging the validity of the very consent it had given, it too appeared in court represented by Koku” a document at the disposal of this newspaper stated..

Meanwhile, multiple sources confirmed to Our correspondent that Koku, SAN was present for both the FBN Parties and the regulator, a move that has left industry players and legal watchdogs questioning whether the independence of
Nigeria’s upstream regulator may have been fatally compromised.

Experts that were interviewed by Our correspondent warned that such brazen dual representation is more than a
technical breach of legal ethics, it is a flashing red light for regulatory capture, where public agencies risk being co-opted by the very entities they are meant to police.

One concerned stakeholder who spoke under the condition of anonymity described this as “akin to letting the fox guard the henhouse”, noting that the
same lawyer advancing private creditors’ interests is now shaping the regulator’s legal defence.

“The stakes are monumental: should NUPRC’s consent to FBN Trustees be upheld, it could set a perilous precedent, enabling further encroachment by powerful financiers at the expense of due process and fair regulatory oversight” he added.

Also, critics alleged that Koku’s close
affiliations with major stakeholders in the FBN entities call into question the motives behind the legal manoeuvring, stoking speculation about a well-orchestrated asset grab under the
veneer of judicial process.

Another expert told this newspaper state that lawyers must not act for conflicting interests without full, informed consent. He queried: “Assuming that all necessary disclosures have been made, is it appropriate for the NUPRC to appoint legal representatives who are currently acting on behalf of an interested party in the dispute.

“Furthermore, is it advisable for FBN Trustees to permit its retained counsel to also represent the NUPRC in litigation where FBN Trustees has a financial interest in the outcome”

Senior Nigeria legal analysts who offered to grant interviews on this issue cautioned that Koku’s actions could trigger motions for disqualification and expose both NUPRC and the FBN Parties to damaging reputational
fallout.

Meanwhile, some of the legal experts have called for an urgent review of how regulators appoint external counsel,
warning that public trust in Nigeria’s oil industry hangs in the balance.

One of them added that: “For Koku, the risks are professional as well as reputational, with the possibility of regulatory scrutiny or even sanctions if formal complaints are lodged, particularly where formal disclosures were not made and subsequent consent of the NUPRC obtained.

“For NUPRC, the crisis raises uncomfortable questions about its commitment to unbiased oversight and
whether it can withstand the corrosive influence of well-connected private interests”

Speaking on investor confidence which they said is already on the Line, legal experts noted that the fallout is already being felt beyond the courtroom.

However, Oil Industry veterans who spoke with Our correspondent noted that
uncertainty and perceptions of impropriety could scare off much-needed investment from
an already fragile upstream sector.

“Without transparency and clear ethical boundaries, you can’t have a credible investment climate,” one executive told Our correspondent, calling for sweeping reforms and tougher frameworks to safeguard regulatory processes from undue interference.

Legal experts are urging the government to overhaul consent procedures and demand full transparency in all dealings between regulators and their outside advisers.

Our correspondent gathered further that as the lawsuits wind their way through Nigeria’s federal courts, the spotlight remains fixed on Babajide Koku SAN, the NUPRC, and the banks pulling the strings behind the scenes.

It was also gathered that the case has become a litmus test for transparency, legal ethics, and the resilience of Nigeria’s regulatory institutions, and the final outcome may not only decide who controls a lucrative oil
lease but could also set a lasting benchmark for the country’s commitment to fairness and
the rule of law.

“In a sector too often shrouded in secrecy, only genuine accountability and unwavering ethical standards can restore faith in those entrusted with Nigeria’s most precious resources” another industry expert noted.

In a related development, Chairman of First Bank Holding, Mr. Femi Otedola has been accused of taking over businesses of First bank customers under the guise of debt default with the help of some corrupt judges.

According to finding, Otedola, as a result of his greed and love for other people’s business and properties would hide under the guise of giving loans to business owners to develop their businesses, inflate the loans, hide their loan documents and use the court to take over such businesses.

Apart from Nestoil/Neconde which would have been his latest victim if not for the vigilance of the legal team of Dr. Ernest Azudialu-Obiejesi, the chairman of First Bank had used the FBNQuest Merchant Bank Limited to fraudulently hijack several firms from their original owners.

However, officials of Neconde have lamented that for over three years, First bank has refused to release bank statements to the company.

The company alleged in several reports that First Bank has refused to provide bank statements, reconciliation documents, or loan records Nestoil which they need to use to verify whether any debt actually exists.

There are instances of Sahara Group and General Hydrocarbon which Otedola wickedly and cunningly used the loans which his bank gave to those two companies to hijack their lucrative businesses with the help of some corrupt judges.

Our correspondent’s independent investigation showed that Mr. Femi Otedola had earlier this year approached Neconde requesting to buy some 16 percent stake in the juicy Oml42 oil block.

For fears of what he has done to Sahara Group and General Hydrocarbon in the past, Otedola’s request was bluntly rejected by Neconde, and this led to First bank to drag Nestoil and Neconde in aggressive move to take over OML 42, citing an alleged $1billion dollar unverified debt.

“How can we owe what we cannot see?”
We cannot verify any debt because First Bank will not release the very documents that would confirm or disprove their claim.” one of the officials of Nestoil told this newspaper, insisting that without those statements, the bank’s attempts to enforce debt recovery actions amount to economic ambush and economic gangsterism.

Meanwhile, an expert in the Nigerian Petroleum business told Our correspondent that: “At the centre of the conflict is OML 42—one of the most promising onshore blocks in the Niger Delta Basin. Industry analysts estimate that the licence could generate hundreds of millions of dollars in revenue over its lifespan. At present OML42 accounts for approximately 5% of Nigeria’s crude oil production.

“There are claims that the subsidiaries of First Bank Holding under the Chairmanship of Mr Femi Otedola has shown “unusual, excessive interest” in taking over the OML42 through court orders, ex parte motions, and aggressive debt-recovery procedures that the company says lack documentary justification.

“It has become clear that the bank’s objective is not repayment—it is acquisition,”

Also, a legal expert who spoke with Our correspondent during our investigation said that the refusal of First bank to release bank statements, if true, raises serious questions about transparency and the integrity of the bank’s claims, saying that a creditor refusing to provide account statements is highly irregular.

He added that any enforcement action without documentary clarity could be challenged as predatory or abusive.

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THE ONE BILLION NAIRA DONATION TO THE AREWA CONSULTATIVE FORUM BY GEN.TY DANJUMMA

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During the launch of an endowment fund to mark the Arewa Consultative Forum’s (ACF) silver jubilee, General T. Y. Danjuma donated a hefty sum of one billion naira. The gesture by the Takum-born general has rekindled what could be described as a “T.Y. phenomenon,” and signals renewed prospects for unity in the North and, indeed, Nigeria. T.Y., as he is fondly called, represents different things to different people: a consummate general, business titan, opinion leader, and large-hearted philanthropist.

To others, he remains an enigma — a recluse of few but weighty words, a patriot who took enormous risks in shaping Nigeria. Above all, he is viewed as a man of uncommon balance, especially in the delicate realm of Nigeria’s military politics. He was the one who allegedly relinquished an opportunity to become Head of State in the aftermath of the 1976 coup d’état — all in the interest of fairness and national balance.

After Murtala Muhammed’s assassination, Olusegun Obasanjo, then second-in-command, was to take over. Danjuma felt it proper and just to retain that arrangement. He also ceded the position of Chief of Staff, Supreme Headquarters, to a junior colleague, Shehu Musa Yar’Adua, who was then a Lt.Colonel, to ensure the top hierarchy reflected the country’s ethno-religious diversity. He maintained his role as Chief of Army Staff until the regime exited in 1979. It was during this period that he delivered his now-famous terse instruction to Ibrahim Babangida during the Dimka-led coup attempt: “Go and flush him out. I didn’t ask you to negotiate.” This came when IBB attempted to explain certain issues to him.

He was also alleged to have exhibited similar decisiveness during the counter-coup by northern officers — the so-called “rematch” — that toppled the Balewa government in July 1966. T.Y.’s last major public service role was as Minister of Defence under President Olusegun Obasanjo between 1999 and 2003 — a government he helped bring about as part of national healing after the annulment of the June 12 election believed to be won by M. K. O. Abiola.

Afterwards, T.Y. transitioned fully into private business and excelled. Today, he ranks among the biggest players in Nigeria’s oil and gas industry and has consistently featured among Forbes’ wealthiest Nigerians. His NAL-Comet Group, a shipping enterprise, and South Atlantic Petroleum Limited remain influential in the private sector. As part of his corporate social responsibility and personal philosophy of giving back, the T.Y. Danjuma Foundation was established. It has since become a major philanthropic force, providing grants and assistance to thousands of less privileged Nigerians.

At 86 (born in 1938), T.Y. has seen it all — veni, vidi, vici: he came, he saw, and he conquered. After a tumultuous military career, he entered the business world seamlessly. Today, he stands as an elder statesman whose voice carries enormous weight. His periodic interventions on national issues — especially security — are blunt, prophetic, and often vindicated by unfolding events.

As far back as 2012, he described the activities of Boko Haram, then mainly restricted to Borno and Yobe, as “war.” Authorities in those states refuted him. Younger voices mocked him. The revered General Mamman Shuwa — his contemporary — was even persuaded to publicly rebut Danjuma’s claims. Ironically, it was Boko Haram that later assassinated Shuwa on 2 November 2012 in Maiduguri.

A few years later, T.Y. assessed the escalating armed herder–farmer conflict in Taraba and the wider Middle Belt and warned communities to defend themselves, including by procuring arms — just as terrorists were doing. He alleged collusion within the security forces and warned of an unfolding anarchy. That was in 2018. The government and military high command issued strong rebuttals. Yet, his predictions have materialised almost exactly as he feared.

Today, several states in the Northwest — including Sokoto, Zamfara, Kebbi, Katsina, and parts of Kaduna and Niger — are forming and equipping vigilante volunteers to fight terrorists. The Federal Government has directed states to establish “forest rangers.” Results have been mixed. Some communities have even entered “peace agreements” with bandits to survive — with limited success. It is believed that in Katsina, about 20 of the 34 LGAs remain under severe threat. Numerous states have been forced to shut schools owing to renewed abductions. Again, T.Y.’s warnings stand vindicated.

Ordinarily, the General should be held in the highest esteem across the North — and he is, to a large extent. Yet he has not been spared the region’s ethno-religious tensions. The relationship between followers of Islam and Christianity in Northern Nigeria has long been fraught. As a Christian, T.Y. has been accused by some of not playing the unifying role that destiny appears to have placed upon him, especially in his later years.

He is suspected by some of quietly supporting certain divisive positions of the Christian Association of Nigeria (CAN) — much in the same way some Muslim elites support their own sectarian groups. Others point to his alleged closeness to aspects of the Middle Belt Forum’s agenda that may be perceived as unfavourable to northern cohesion. For some sections of the North, these stances fall below his towering national stature.

The “disappointment” many express arises from reverence. To them, his perceived tilt toward ethno-religious politics diminishes the prestige of his ancient Kwararrafah heritage. The Kwararrafah Confederacy was one of the great indigenous polities of the Nigerian savannah — rivalling the Hausa city-states and Kanem-Bornu in the 14th century.

In modern Nigeria, no ethnic group is more broadly Nigerian — or more inherently northern — than the Kwararrafah and its famous son, Danjumma. Naturally, the North should have been T.Y.’s cultural and historical home, ahead of many others. His one-billion-naira gesture to the ACF would not only dispels many of the suspicions once cast upon him but to re-cement his place as one of the profound and bonafide Northern voices.

Many others may have made similar donations and even more, but the General’s own carries greater symbolism and significance.It affirms that he has both the North, a region currently under serious stress, and Nigeria, at heart. The T.Y. phenomenon is back — and in grand style. May the General live long.
A. G. Abubakar
agbarewa@gmail.com

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Opinion

NNAMDI KANU IS GOOD RIDDANCE TO BAD RUBBISH

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By Charles Nnaebuka, PhD

Nnamdi Kanu’s conviction and sentencing to life in prison marks not just the end of a chapter in Nigeria’s uneasy secessionist saga but a vindication of the view that his brand of defiance was not freedom-fighting but a toxic mix of arrogance, recklessness and a willful courting of violence. He is, in the starkest sense, a good riddance to bad rubbish.
To those who really know him, Nnamdi Kanu was never just a dissident. He was a swaggering provocateur whose rise was built on historical grievance, his own myth-making and a kind of hubris that finally destroyed him.

Born in 1967 in Nigeria’s southeast, Kanu came of age in a region haunted by the spectre of Biafra, the short-lived secessionist state that sparked a civil war. That war killed more than one million people and its memory became the fuel for Kanu’s long, volatile evolution. For years, Kanu wrapped his separatist ambitions in the language of self-determination, historical injustice and opportunism. He spoke of Biafra not merely as a lost dream but as a moral imperative.

In that regard, he launched Radio Biafra around 2009 from London broadcasting not just a separatist message, but a combative, almost messianic call: the Igbo people would no longer tolerate their status at the mercy of a Nigerian state they saw supposedly as corrupt, oppressive and irredeemable.
Riding on that faulty illusion, he formed the Indigenous People of Biafra (IPOB) (which would later be proscribed a terrorist group by the courts due to violent activities), turning a radio station into a movement.

Over time he hardened his message, daring to turn resistance into an existential fight. By exploiting the ignorance of many in the Southeast, he mobilised thousands via Radio Biafra, calling on his followers to sit at home, to resist, to hate the Nigerian state. But that lofty narrative belied something more brittle: a man intoxicated by his own importance, certain that his convictions placed him above accountability. His antecedents, both real and self-styled laid the groundwork: Kanu tapped into deep-seated Igbo frustration, historical trauma and a longing for self-determination.

But rather than moderate or negotiate, he doubled down and saw himself not just as a leader, but as the voice of a people allegedly long wronged and his role rapidly grew into something grandiose. He did not just agitate for change, he believed he was indispensable to it.
When he was first arrested in 2015 on treason charges, he seemed to relish the spotlight. But after a dramatic military raid on his home in 2017, he fled while on bail and his disappearance only elevated his status among his followers. In 2021, he was re-arrested in Kenya and controversially extradited back to Nigeria, moves he would later decry as illegitimate and part of an alleged broader conspiracy against him.

However, when the court finally delivered its judgment, Justice James Omotosho did not mince words. He described Kanu’s behavior during the trial as “arrogant, cocky, and full of himself,” a man who refused to recognize the limits of his power. Kanu’s pride was not just in his speech, it was in his refusal to engage with the court’s processes. As self style activist and freedom fighter ala Obafemi Awolowo, Nelson Mandela and Martin Lurther King, he dismissed legal representation, challenged the court’s jurisdiction and eventually refused to mount any defense. That obstinacy amounts to more than ideological posturing but a strategic miscalculation, a self-inflicted wound.

Kanu’s charges were serious. The court found him guilty on seven counts related to terrorism. Prosecutors presented evidence that his broadcasts on Radio Biafra were not mere political speech, but calls to violence, that he incited attacks, gave instructions related to bomb-making and directed “sit-at-home” orders in the Southeast that paralysed movement and threatened and ended innocent lives of those who defied his orders. His orders and style infringed on the rights of citizens. Kanu’s violent nature is not a footnote but a raging reality: media reports tie his sit-at-home orders to almost a thousand deaths in the Southeast between 2021 and 2025, as armed actors enforcing those orders killed civilians and clashed with security forces. In court, a key witness testified that Kanu’s broadcasts directed his followers to “deal decisively” with security operatives, estimating 170 to 200 killed in attacks allegedly tied to his Eastern Security Network (ESN). Another prosecution witness accused ESN fighters of grotesque acts, claiming they desired to bury a dead member with “2,000 human heads” and used human flesh in ritualistic practices. This is not mere agitation, it is the architecture of terror.

Notably, the judge pointed out that by ordering people to stay home, Kanu violated their freedom of movement and that he lacked any constitutional basis to demand a people’s shutdown the way he did.
Even more stark, during the trial, the court admitted a video recorded statement by Kanu from 2015, in which he denied any link to violence, yet security operatives testified they had evidence to the contrary. There were suitcases seized at his arrest containing broadcasting equipment, suggesting his “struggle” was anchored in real world operations, not just rhetoric.

During sentencing, the judge could have imposed the death penalty, but opted for life imprisonment, citing global opposition to capital punishment and invoking mercy. That mercy came despite what the judge described as Kanu’s ongoing “tendency of violence” even in court. In fact, at one point, he was ejected for unruly behaviour.

What finally brought Kanu down was not just the state or the weight of the charges; it was his own hubris which made him a tragic hero. He became a man consumed by own unbridled pride and error of judgment. As typical, he was a man who thundered at crowds, who believed his cause justified every excess, but who could not or would not respect the formal structures of law when they turned against him. He may have projected an image of invincibility, but in reality, he built his power on a foundation of confrontation without compromise.

Kanu’s downfall is human, not mythic. He was not a martyr with clean hands; he was a provocateur who toyed with fire until it burned him. He refused to repent, refused to adapt, refused to play by any rules but his own. And now, at the end, justice has caught up. His conviction is more than a legal outcome. It is a warning: no matter how righteous a cause, defiance without discipline, conviction without humility, arrogance without accountability, that’s a recipe for ruin. A man who cast himself as a liberator became undone by his own arrogance. His cause may have been rooted in historical injustice, but the method, the refusal to bend or compromise, the constant drama, all of it built a tower whose base was too narrow. And in this case, the ruin is complete. He became the provebial grasshopper that went to the grave with the corpse simply because he lacked tact, wisdom and discernment. Kanu is indeed a good riddance to bad rubbish.

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