TRIBUTE TO MY FATHER Brigadier victor adebukunola Banjo on the 50th Anniversary of his Demise.: By Dele Victor- Banjo

I have only a few personal memories of my Father since he was imprisoned when I was just 5 years old and he was killed a mere 21 months later. However, one thing I seem to remember very clearly was my struggle to keep up with him during our few weekend jogs around our premises at Cooper Road Ikoyi. Probably because of his military profession, he was someone who believed very much in physical fitness and went to great lengths to maintain his, but he was also a family man who wanted to spend time with his son.

I can also remember enjoying barbeques at a place called Mogambo where he would take our mother, my siblings and I during the weekends. He was always looking for opportunities to be involved in the life of the family in spite of his busy schedule. Finally, I remember our visit to the State House in Enugu sometime early in 1967. It was a bittersweet experience for me in a way. Seeing him after he had been away for so long was so exciting for all of us, particularly Mum, who seemed to be permanently in his romantic embrace. I also remember, from that visit, the acute pain I felt when he clinically lanced a massive boil on my right elbow – Dad was surely skilled in many areas.

Since he was killed in the opening months of Nigeria’s civil war, so many things have been said and written about Dad, many of them a distortion of what actually happened while a lot were without any foundation in facts. I sincerely hope the following paragraphs will help rectify some false accounts written by some individuals, either ignorantly or to support disparate selfish agendas. I certainly owe it to his memory to try to help set the records straight for posterity.

Lt Col Victor Banjo was not involved in the 15th Jan 1966 coup d’état. He was neither a conspirator before, nor an accessory after the fact with regard to the January 1966 coup.

Major Adewale Ademoyega, one of the main actors in the January 1966 coup had this to say about Lt Col Victor Banjo:
“Also in detention were Lt Col Banjo and Major Aghanya, both of whom had not taken part in the revolution….”1

“…. After Gowon, was installed in power, from August 1966, Lt Col Banjo made several overtures to him for his (Banjo’s) release. Gowon refused to release him, even though he (Gowon) knew perfectly well that Banjo had not played any part in the coup. The only condition he gave Banjo was that the latter could be transferred back to a prison in Lagos. Banjo did not accept the offer.” 2

Lt Col Banjo was arrested on the 17thof January, 1966 at the police headquarters by Lt Colonel George Kurubo and Major Patrick Anwunah in the ante-room of the Inspector General of Police’s office for no ostensible4 reason while he waited to see Major General J.T.U.Aguiyi-Ironsi, the Supreme Commander of Nigeria’s Armed Forces.

Two weeks after Banjo’s arrest, he was informed by Major C. Ude at Kiri-Kiri prisons that a signal had been sent out to all units that he (Banjo) had been arrested for making an attempt on the life of the Supreme Commander (Ironsi) which was a blatant falsehood. Another reason given for Banjo’s arrest was that he carried a gun, obtained from Major Aghanya, while waiting for a scheduled visit with Ironsi5. For a senior military officer to be armed with a gun for personal protection during such a volatile and dangerous period, especially when he was actively involved in restoring peace and stability to the country, does not seem unreasonable.


On the 17th of January 1966, according to Lt Col Philip Effiong, the following events took place:

“It was later in the morning of 17 January 1966 that Lieutenant Colonel Victor Banjo, Director of Electrical and Mechanical Engineers (EME), driving round to my quarters told me he was trying to get officers together so that he could give them an up-to-date briefing on what had been going on. Could I come round to Electrical and Mechanical Workshop?

"I certainly needed to be briefed since I had no clue as to what had been going on and this, I thought, was a welcome opportunity. My friend, Trimnell, was rather skeptical about the outcome of such a meeting. But he too came along.
When we arrived at EME Workshop on Herbert Macaulay Street, we observed that a number of officers were already assembled there. Lt Col Banjo soon joined us and began there and then to brief us on the events of the past 24 hours or so….

"… He also said he was in touch with the Supreme Commander Major General Ironsi, and, along with some other officers, had tried to influence Ironsi to assume the headship of Government. Indeed, he claimed he had an appointment with the General presently. …. He said that every one was to remain there at EME Workshop while he would go to keep his appointment with the Supreme Commander to obtain further information.

"…. Colonel Victor Banjo left but never came back as he promised. I later learnt that he was arrested on arrival at the Police/Military Headquarters and charged with an attempt on the life of General Ironsi, the Supreme Commander. Colonel Banjo was to deny this allegation and maintain that the whole charge was trumped up”3

Gen Ironsi was well aware of Banjo’s innocence but kept him incarcerated for political reasons to appease certain reactionary 'loyalists' who viewed Banjo’s political views as radical and revolutionary. Interestingly, Gen Ironsi informed Mrs. Banjo (my mother) on 5th May 1966 that he (Ironsi) had found it necessary to keep Lt Col Banjo in detention to protect his life in view of therumours.6

Lt Col Banjo believed very strongly in a united, free, detribalized and equitable Nigeria. He was a very enlightened, independent and objective political thinker and from his privileged position as a top military officer, he could see that the civilian government under Sir Abubakar Tafawa Balewa (controlled by the Sardauna, Sir Ahmadu Bello) was repressive, retrogressive and to some extent corrupt.

During the 1964 Federal elections and the October 1965 Western Regional elections, the Nigerian National Democratic Party (NNDP), led by the Premier of the Western Region, Chief S.L. Akintola, and its Northern Peoples’ Congress (NPC) ally were alleged to have been responsible for wide-scale voting malpractices that resulted in violence and deaths in the Western Region and other parts of Nigeria.

As a well-informed military leader, who keenly followed the political developments of 1965, Lt Col Banjo could sense that a military coup was a high possibility. Therefore, soon after the murderous January 1966 coup was carried out by a few junior officers, he felt it was his duty to, prevent further bloodshed, unite the troops and persuade Ironsi to take over from the corrupt and discredited civilian government and ensure that security, peace and prosperity was restored.

Lt Col Banjo was deeply saddened about the brutal manner in which the January 1966 coup was implemented. In a letter to his wife from prison, Lt Col Banjo lamented the death of his close friend Brigadier Ademulegun7 and Ademulegun’s wife. However, Banjo still believed that the military needed to seize the opportunity to make the much-needed progress that was lacking under the first civilian government. Unfortunately, Ironsi’s government failed egregiously in restoring the peace and stability needed.

During Lt Col Banjo’s incarceration, he wrote letters to Gen Ironsi seeking his release but unfortunately his efforts fell on deaf ears. He also wrote to advise Gen Ironsi about the grave consequences of his unjust and disloyal action in falsely arresting him, which eventually ended up being eerily accurate predictions of the events of a few weeks later. On 29thJuly 1966, Gen Ironsi and Lt Colonel F.A. Fajuyi (the Military Governor of the Western Region) were savagely killed by troops of Northern Nigerian origin in Ibadan. Fortunately at the time, Banjo was incarcerated at the Ikot-Ekpene prison within Eastern Nigeria, beyond the reach of the rampaging troops.

Victor Banjo was finally released sometime in March 1967 (14 months after his arrest) from prison by his military colleague and ‘friend’ Lt Col C.O. Ojukwu, the Military Governor of the Eastern Region of Nigeria. This was after all efforts to get Lt Col Gowon (the new Nigerian Head of State) release him had failed.

References:

1 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p151

2 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p199

3 Philip Efiong (2007). Nigeria and Biafra: My Story. p10-11

4 Olayinka Omigbodun (2008). A Gift of Sequins: Letters to my Wife. p51

5 Olusegun Obasanjo (2004). Nzeogwu. P108

6 Olayinka Omigbodun (2008). A Gift of Sequins: Letters to my Wife. p54

7 Olayinka Omigbodun (2008). A Gift of Sequins: Letters to my Wife. p195

8 F. Adetowun Ogunsheye (2001). A Break in the Silence: Lt. Col. Victor Adebunkola Banjo. P87

9 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p212

10 Philip Efiong (2007). Nigeria and Biafra: My Story. p184

11 F. Adetowun Ogunsheye (2001). A Break in the Silence: Lt. Col. Victor Adebunkola Banjo. P88

12 Max Siollun (2009). Oil, Politics and Violence: Nigeria’s Military Coup Culture (1966-1976). P132

13 F. Adetowun Ogunsheye (2001). A Break in the Silence: Lt. Col. Victor Adebunkola Banjo. P85-86

14 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p231

15 David Ejoor (1989). Reminiscences, (Lago Malthouse Press: 1989, 1964). p116

16 Adewale Ademoyega (1981). Why We Struck: The Story of The First Nigerian Coup. p228



17 Kole Omotosho (1997). Just Before Dawn. p286-287

HOW DO YOU PRAY, AND WHAT DO YOU PRAY ABOUT?

I recently read a post by one of my brothers bordering on prayers and it got me thinking about this ALL-IMPORTANT communication tool. In the part of the world where I live, most of our prayers are indicators of deprivation and lack. We pray for provision of basic amenities like food, clothing, shelter because our government is largely irresponsible in the development of policies that could have been harbingers for sustainable wealth creation and development. We pray for protection primarily because the police and other security apparatus has proven to be perennially ineffective, unreliable and inefficient, and not necessarily because we believe in God to keep us safe though God can and still do.

We daily pray for journey mercies because our roads are bad and are death traps. You hear shouts of ‘Jesus’ or ‘Allah Akbar’ at any slight instance of a near miss on the road. Though this does not necessarily reflect a deep faith in the Almighty that promised to keep our going out and coming in, but our fear of facing the consequences of our collective mumuism as a people.

We pray for our enemies to die by fire (prayers motivated by hate and revenge) because our judicial system is pitiable and not because we believe it when God says, ‘Vengeance is mine’ We pray for healing and good health because our hospitals have continually proven to be mortuaries in disguise due to the dearth of appropriate facilities and necessary support to make it functional.

We pray for academic success to eke out a living and not because we want to advance the cause of humanity. Unfortunately, most of our prayers point to one fact- the abdication of our thoughts, self-centredness, and deficiency of genuine love and care for others.

Yet we have a template from the master for how prayers should be directed. We have a template that portrays and give an assurance of a loving God, such that reflects a relationship, an undying love, a consciousness of our purpose as human and a guide unto our daily living etc. I think if our prayers are tailored according to such template of assurance, while we consciously live and let live according to God’s will, we can be assured of speedy answers always. We would never pray amiss - Morenikeji Ajala is a Banker. He lives in Lagos Nigeria

OMO ELERE AJOBO: The story of a people turned into soapstones

Long before the advent of Christianity and Islam into the Igbomina community of Esie. It's people annually pay annual pilgrimage and religious celebration to the site of the soapstones congregation, even up to the late 80s.The soapstone statues became the dominant deity of the people. Such activities have since heavily reduced to a mere annual international museum day.

According to the oral historical source, I heard according to the Gbafiniyi of Esie- Late Rachael Olagbenjo Oyinloye, the founding father of Esie-Baragbon Meregun (a great hunter) was said to have embarked on a hunting expedition (one of his numerous), during which he shockingly discovered a congregation of soapstones. He thereafter led the priest within the community to consult Ifa Oloku Asorodayo (the god of divinity). According to Chief Gbafiniyi, Ifa gave the people rest of mind not to fear, that the soapstones are not some kind of demons nor are they dangerous to the peaceful co-existence of the community. Resultantly, they were advised to keep and protect the soapstones. An Ayarun (chief worshipper) was appointed to lead the people’s worship of the statues on a regular basis.

According to Chief Olagbenjo, the statues were found neatly seated to one another under a palm tree with one assumed to be the King (Oba Ere) of the statues, seated like he was presiding over a people. Till date, the Oba Ere is still preserved along the others at a site where a special kind of trees were planted to demarcate the area of discovery.

The statues according to history were believed to have originated from a pronouncement made by Eledua over a group of people who were refused entry into the then Esie to settle and live among the people but later settled outside the community. Their refusal became an anger that led them to take vengeance into their hands, as they plan to attack Esie people who were saved by Eledua by turning them the rebellious settlers into soapstones statues just in time before they could carry out their attack.

Another oral history believed that some visitors believed to be God-sent conveyed a message to the King of their intention to visit the community on a particular day, and as a result, none of them must go anywhere but remained locked in their homes. The people obeyed until after few days when their food stuff could not take them longer, in which case they (including the king) decided to go to the farm to get some foodstuffs. Unfortunately, the visitors came the same day and discovered that their message was not obeyed to the letter. As a result, a pronouncement was made upon the people to turn them into soapstones statues for disobedience.

However, the oral history goes, the key point here is that people turned into soapstone by a higher power and authority of Eledua. Though some other people believed the statues were carved. But with what instruments or technology? The height of the statues also ranges from 0.55 to 104 kilograms. They are too short to be human some may say, but till date, there are humans in another part of the world that are that short as a community. The statues reveal so many differences based on the physical features on the faces. Such seems to be too real to be handiwork of human

This unresolved mystery of Esie would perhaps live with us forever, as no known scientific explanation has been able to give any evidence of ‘carving’ of the statues. Though it is the oldest natural museum on the Africa continent. It is yet to receive the deserved attention of the governments, corporate bodies and philanthropists like museums elsewhere in the world. It remains under -promoted and under-funded despite its UNESCO status. The little of its rich history were the great support and commitment of the Esie people and the academia. While the history around this Igbomina enclave lives with us, we await the future to tell us exactly ‘who carved the stones and with what?’ or we all live and die with the little we know, with praises to Eledua for another evidence of awesomeness.



Eni Esie ta lo’ofa yi eku,a ma wowe lori bi isu.-Fatok Taiye Timmy (Abuja, Nigeria)

OLORI AANA: The gods are not blame

I have been a keen follower of the Arole Oodua since his ascension unto the throne of his forefather as the Ooni of Ile-Ife.I have followed him not just because he represents my heritage but because of his age, vision and the unity of the Yoruba which he immediately started pushing for. I also followed the stories that arose when the idea of a union between him and Olori Aana first came into limelight, such that could have evaporated Ojaja’s affection for Arabirin Wuraola long before now. Despite all said and done, Kabiyesi chose his Olori and brought her to Afin Adimula. For almost two years, they lived together as King and Queen until certain public pictures started showing a likelihood of things falling apart between Arole and his Olori.

Until recently, when the Olori Aana revealed that truly ‘the rich also cry’ in her statement on the royal divorce. In her statement, she was rumored to have been divorced by Ooni Ogunwusi because of infidelity and infertility during the almost eighteen months of the royal bond. Though the Olori Aana refuted such insinuation but rather said “the throne is sacred and the attempts to tarnish the name of a Queen, in defense or on behalf of a silent King makes all involved look terrible…the seeds of slander are cancer that harvests to eat away the souls of the planter.” Such statement is heavy and pregnant with meaning, only those wise enough would understand.

Many have also taken into the social media to wash the estranged Queen and even went to the extent of abusing her. Despite Kabiyesi’s silence, others also had time to castigate Kabiyesi for marrying her and even divorcing her when he could have simply married another wife or wives. However, what I also think we should rather do is not to ask why Ojaja II married or divorced her, or the involvement of the King’s sisters in the whole issue (as rumored in other quarters). Rather, we should ask why can’t Kabiyesi divorce her if that would protect him and the kingdom he represents? We should not even think whatever decision made by the Ooni was influenced by his sisters (as been rumored), except if we are saying the gods are not wise enough to pick a wise young man as the Arole Oodua. Except if we are saying Kabiyesi is not man enough to take informed decisions. The silence of Kabiyesi on this matter should not be taken as a weakness, guilty conscience or innocence. Kabiyesi should continue to keep mute over the matter, as he owed nobody an explanation on this matter. No member of the public knows everything that transpired between him and the Olori Aana, only both knows, and both have made a decision that should not bother the rest to the extent of seeking an explanation from any of them. They both owed the rest of us an iota of explanation. Their reasons should remain with them and should be respected by all. I have never seen nor heard in history where the gods were asked to account for their actions by the rules/led.The igba keji orisa has done the needful in the interest of his life and the throne he represents and oathed to protect. Kabiyesi should not bow to public pressure to say a word on the issue. The Olori Aana has done well by not disrespecting the Kabiyesi with her statement but could have done better by not even saying a word.



We as the public would also do well to leave her alone as she moves to the next level of her life. It is unfair to disrespect or abuse her for whatever reason we thought we know might have caused her departure from the Afin Adimula for life. We need not exhibit our verbal diarrhea on her unfortunate situation because no matter what we know, we do not and can never know more than what she knows about it all. She deserves respect like every other person and her decision(s) or consequences of her action(s) should be respected. It is unfair for anyone of us to make her an object of ridicule based on an allegation of infertility and infidelity. Perhaps, it is a clarion call for all of us to look again at how we treat such issues (infertility and infidelity at home). May be our society would be better if we find a better way of resolving such issue and relating with people involved fairly. May be our society could be better if we do not turn such incidence into domestic and community abuse of those involved, but rather show them more love and support them to overcome such. May be it is the time we all realize that we may have freedom over our actions and reactions, over our choices and decisions, but not over the consequences of it. Ojaja II’s decision should be respected by all, Olori Aana’s exit should be respected as well. Otherwise, let s/he who has no sin cast the first or another stone. May the new life of Olori Aana be better than her past, may Eledua-the creator of heavens and earth continue to protect Kabiyesi with more wisdom to lead the Kingdom. Long live Ooni Ogunwusi, Ojaja II. God bless the King and his Kingdom.- Fatoki Taiye Timmy (Abuja, Nigeria)

ABU ZARIA..Namune!

Ahmadu Bello University Zaria could best be described as the greatest citadel of learning in Nigeria with students from every state of the federation.It is indeed one of the best places to truly gain knowledge and be rest assured of coping with life’s many challenges anywhere in the world.Perhaps, the reason an ABUSITE anywhere, in any field of endeavour remains unshaken in the midst of challenges till he overcomes. Really, the academic rigour encountered in Zaria can break the strongest of heart,but the soothing balm of its naturally comfortable environment, great friendships made across tongues, faith and tribes, and the daily evening stroll to Oba Akenzua, Ribadu and the famous Queen Amina Halls of residence would melt all forms of stress faced in the class.

In ABU Zaria, you find the most friendly camaraderie, you can rest assured that when you walk through Suleiman Hall of residence, for example, you can rest assured of hearing somebody speaking your language no matter how minor it is.Though today, one finds it easy to see children of the rich and mighty in private schools and schools abroad.In ABU Zaria, it is easy to see children of the mighty and wealthy side by side with sons and daughters of a poor village farmer in Markudi or poor fish seller in Isale-Eko, Lagos.No one ever discriminates nor called him or herself Yoruba, Igbo or Hausa, not even a Nigerian, Pakistani or Indian.We were all simply ‘Greatest of the Greatest of the Greatest Nigerian students’. 

ABU Zaria is truly a mini Nigeria created and sustained with friendships made for life.Regardless of your biases or sentiments, students on campus were put together in different rooms to live together not as Christians or Muslims, Yoruba, Igbo or Hausa, but as ABUSITES, leaving all with no option than to live together as one or silently rot alone in loneliness.Unimaginable covalent and electrovalent bonds were established, such that outlives the citadel of learning itself. Like the President, Muhammad Buhari, in Zaria, no one was for anybody but for everybody. We looked out for one another.This, we were taught in Zaria, is the best way to live a true brotherhood/sisterhood life of collective progress.In Zaria, barriers were broken, prejudices overlooked and intimate relationships built as people love and made friends for the sake of existence and not a coincidence.

ABU Zaria is a reminder of many great things-The Late Bala Usman, Late Pro. Ishaya Audu, Late Prof Bandipo, Prof. Saror, General Kontagora (Uncle K), Prof. Mahadi (the man who changed the school’s aesthetic value for the better),the sculptural garden,the then FASS ( hotbed of progressive students),the Sea Never Dry (at Chemistry department),the most beautiful Drama Village in any Nigeria University, KIL (one of the largest library in any Nigeria University, Steve Aluko (Maradona), Omale,Arokoyo, Zayyan and Tony,Pepsi garden,the Devil’s Corridor ( I had a taste of it too),Suleiman Hall (Home of the Progressives), Danfodio Hall (one of the best designed hostels),the Zaria Rebels (One of Nigeria’s greatest Art school),Gorilla gate,Basketball courts,Social centre, Kegites club (remember Paul and Peter?) and the famous Nineties(Home base of ABU’s greatest political movement-The House of Commons) etc.In Zaria, unwritten laws reigned supreme-No to rape and other forms of sexual harassment.Yet, we managed to balance our social lifestyles with the academics rigour.Life in ABU was simply beautiful, ABUSITES were much more lovely people.This tells till date.


One commentator once said.” You cant attend ABU and not have a friend indeed, friendships were cultivated and nurtured into lifetime homes.You either have an academic boyfriend or an emotional heartthrob.It was a beautiful experience.In Zaria, the only Aluta that supersedes all other Alutas was ‘emotional Aluta.” If there is anything ABU Zaria would be remembered for apart from the above memories, it would be the love ABUSITES showed me during two of the SUG elections (Zayyan/Tony) and Umar Faruk (my President). ABU truly showed me the greatest institutional love I have ever had. Neither would I forget in a hurry the lovely support given to the best Sports Supporter’s club in any Nigeria university ever- De Whoops’ when the university hosted the 2001 NUGA.Really, ABUSITES are naturally ahead. Fatoki Taiye Timmy (Abuja, Nigeria)