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NSPPD 21 Days Fasting and Prayers 13th January 2025 (Day 8 prayer points)

NSPPD 21 Days Fasting and Prayers 13th January 2025 – DAY 8 MONDAY PRAYER POINTS:

2025: My New is Here! It arrived with Healing, Completion, Divine Restoration and All-around Perfect Health! I stir my family/business/career into divine alignment; let there be a manifestation, now! (Psalm 126:1-3)

2025: My Rain Has Come! Let Fire Clear the way! Whatsoever was not planted by God in any area of my life, Let Fire clear the way! Fire 3x

Jesus Son of David, HAVE MERCY ON ME! I refuse another year with the same Old identities/Labels! Thou Son of David Change my story, let 2025 be an anniversary of a turnaround/wholenesss/perfection in every area of my life! Amen (Luke 18:38-41)

Years of running around in circles, labouring with demonic burdens and servicing negativity with my money, End by Fire! Every fountain of ill health in me or anyone connected to me, dry up by Fire! I arise as that Man/Woman God showed Mercy (Mark 5:25-34)

I am The Throne of God! Therefore negativity cannot be associated with me, sicknesses and diseases cannot be used to describe me! Any situation in any area of my life mocking my identity, break! (Jeremiah 17:21)

2025: I Redeem every second, minute, day and month of my year by the blood of Jesus! As I journey, I prophesy perfect Health In my finances/business/career/ministry/academics! Powers of Hell that sponsor decline, exchange, reduction and retrogression, Fire! (Philippians 1:6)

Every covenant of sicknesses/diseases/afflictions/ill health I may have accepted unknowingly in my thoughts or with my words, by the mercies of God, I break out! (Proverbs 18:21, 23:7)

I declare Rest on Every Side! Afflictions shall not arise again! I will not fight the same battles again! No more Repeated cycles and patterns of negativity! Stubborn pursuers, Satanic reinforcements against my perfect health, Fire! (1 Kings 5:4)

Any Spirit of Babylon insisting that The best of my days will remain in my imagination, Fire!!! 2025: I Move from imagination to manifestation! I coast in all round perfect health! Nothing missing, Nothing broken! (Psalm 136)

2025: I carry multiple testimonies of all round perfect Health Not by my power, not by might but By The Spirit for What my God Cannot Do Does Not Exist!

Powers that allow men to carry an identity for Divine Help with no evidence, I am not Lazarus, Break by Fire! By the presence of God at work in me, by the Help of The Spirit made available for me, I live in divine health, Nothing missing, Nothing broken! (Luke 16:20-21)

2025: By the Manifold Mercies of El-Roi, I declare my family SAVED TO THE UTTERMOST! The Lion has prevailed! Evil patterns and cycles, reversed! Generational battles, reversed! Amen!

2025: I come in the name of Jesus!
In the name of Jesus, I am already blessed, I cannot be cursed!
In the name of Jesus, I am already healed, I cannot be afflicted!
In the name of Jesus, I am already delivered, I cannot be bound!
This is my confidence, this is that year it becomes my reality for What my God Cannot Do Does not exist!

Because I have encountered the God who sees me, 2025 WILL NOT END THE WAY THE DEVIL PLANNED IT! IT WILL IN PRAISE! Amen!

See Also: NSPPD 21 Days Fasting and Prayers 12th January 2025 (Day 7 prayer points)

See Also: NSPPD 21 Days Fasting and Prayers 11th January 2025 (Day 6 Prayer points)

See Also: NSPPD 21 days fasting and prayer, 10th January 2025 (Day 5 prayer points)

See Also: NSPPD 21 days fasting and prayer, 9th January 2025 (Day 4 prayer points)

See Also: NSPPD 21 days fasting and prayer, 8th January 2025 (Day 3 prayer points)

See Also: NSPPD 21 Days fasting and prayer, 7th January 2025 (Day 2 prayer points)

See Also: NSPPD 21 Days fasting and prayer, 6th January 2025 (Day 1) prayer points)

CIO Awards, from a small dream to a global player

The CIO Awards began as a small dream during one of the most challenging times in our history – the COVID-19 Pandemic. It was initially envisioned as a tribute to the outstanding leaders in technology who kept us afloat during these times. Still, you can say that the one step we took in 2020 has indeed led us through a beautiful journey and gotten us past the thousandth mile.  -Abiola Laseinde, Convener, The CIO & C-Suite Awards Africa

The CIO & C-Suite Awards Africa celebrated its fifth edition on November 30, 2024, at the Civic Center in Lagos, Nigeria. The ceremony featured a dynamic lineup of activities including a conference, exhibitions, breakout sessions, and ample networking opportunities, attracting over 2,000 participants both physically and virtually.

The conference preceding the awards ceremony focused on Digital Banking Systems in Nigeria, with keynote speaker Dr. Yemisi Olorunshola, Chairman of Wema Bank PLC, addressing critical system vulnerabilities. A panel discussion included industry experts such as Dr. Nnaji Harrison from First Bank and notable speakers from Zenith Bank PLC, Premium Trust Bank, Polaris Bank, and Unity Bank.

L-R: Ayotunde Coker, Chairman, Jury, The CIO & C-Suite Awards Africa, Harmanpreet Dhillon, Overall CIO of the Year
Abimbola Owoeye, Country Lead, DELL Technologies, Abiola Laseinde, Convener, The CIO & C-Suite Awards Africa.

The awards ceremony recognized visionary leaders from eleven African countries, including Egypt, Kenya, Ghana, Tunisia, Uganda, Zambia, Rwanda, Morocco, Senegal, South Africa, and Nigeria. The highlight of the night was the crowning of Harmanpreet Dhillon, CTO of Airtel Nigeria, as the overall winner.

L-R: Funmilayo Ekundayo, Director, Edniesal Consulting, Chinwe Uzoho, Regional Managing Director, Network International, Abiola Laseinde, Convener, The CIO & C-Suite Awards Africa

The CIO & C-Suite Awards continue to serve as a vital platform for recognizing and celebrating the achievements of IT executives and business leaders who are driving transformative change across Africa.

About the convener

Abiola Laseinde stands as a beacon of innovation and ethical leadership in the African business landscape. As the Founder/CEO of Edniesal Consulting, Convener of The CIO & C-Suite Awards, the CIO & C-Suite Club Africa and the Ladies-in-Tech Network, she exemplifies how passion can fuel entrepreneurial success. Her journey from a legal career to the technology sector is not just a personal transformation but a testament to the power of aligning one’s passion with purpose.

Through The CIO & C-Suite projects, she has created platforms that connect executives across various sectors, to drive the digital acceleration agenda of Africa. These projects are fostering an environment where sustainable practices can thrive.

Abiola Laseinde is a distinguished lawyer, IT enthusiast, and governance professional with over 20 years of diverse experience across various industries in Nigeria, complemented by a stint in Dubai, UAE. As a certified IFC Corporate Governance Trainer and a member of the UK Institute of Leadership and Management, she brings a wealth of knowledge to her roles.

As the CEO of Edniesal Consulting, Abiola leads a firm that offers innovative corporate services tailored to clients across multiple sectors. She is also the Founder of The CIO & C-Suite Club Africa and the Convener of The CIO & C-Suite Awards Africa, which has been celebrating excellence since its inception in 2020. The CIO & C-Suite Awards was inspired by the need to recognize and spotlight outstanding individuals and organizations driving digital transformation across Africa.

These awards aim to honor the dedicated leaders who work tirelessly behind the scenes to ensure the seamless operation of organizations. Abiola’s vision as the convener is to celebrate these individuals so that they can be recognized not only in Africa but also on global stages. She is committed to building a Hall of Fame through these awards for potential technocrats, ensuring that we serve as a vital resource for governments and organizations seeking to empower the next generation of influential leaders.

Abiola is passionate about empowering women in technology through initiatives like The Ladies-in-Tech Network. As a dedicated advocate for gender diversity and empowerment, she has established this initiative as a vital platform for African women to connect, collaborate, and innovate within the tech industry, fostering an environment where they can thrive.

Abiola serves on several boards, including SIB Insurance Brokers and the Beer Sectoral Group of the Manufacturing Association of Nigeria (MAN), and is the Chairman of NOKASH, a fintech company. Her active involvement in these organizations underscores her dedication to governance and sustainable business practices.

Previously, Abiola held significant roles as Group General Counsel/Company Secretary at PZ Cussons Africa and as Executive Secretary of the PZ Cussons Foundation. She also served as Legal Counsel for West Africa at Cadbury Nigeria Plc and Cadbury Ghana, showcasing her

extensive legal expertise. Through her initiatives and leadership, Abiola Laseinde continues to inspire others while driving impactful change across Africa’s corporate landscape.

Below is a YouTube video of the awards.

Alaafin and Ifa: Nothing is left

By Suyi Ayodele

Does Ifa, the spiritual divination system in Yoruba religion, know everything? Is there anything hidden from Baba Àgbonnìrègún? Why, for instance, is one of Ifa’s cognomens He who sees the outer and the inner man, who deciphers a man’s inner thoughts (Arínú róde, olùmòràn okàn)? Can the (the short man of Igbeti hill (Okùnrin kúkúrú Òkè Ìgbètì) forget to tell his clients all that is to know? Before I state why I raised the above posers, let me quickly attempt an answer from a personal experience.

This story is a true-life account from a narrator-as-a-participant point of view. My late father unravelled the riddle for me in the presence of his half brother and childhood friend. In my place, when a child says this is what I heard from my father, nobody doubts him! Here is the story.

I have a childhood friend from the neighbouring town. We used to go to his place to play occasionally. His mother was a beautiful old woman. At least, one could say that in her younger days, the mama must have been a damsel. The old woman had a practice. Each time we came around her house, she would single me out, chant my family praise names, and at our departure, wrap some dry fish and ask me to give it to my mother to cook for my father.

On each occasion I delivered the message to my mother, I would ask if the mama was one of our relations. The usual answer from my mother was: “I am not a member of your father’s family; how would I know all your relations?” I allowed it to pass until one day, when we visited our friend, and his mother acted differently.

On seeing me, she asked me to sit on her lap and she began to chant my family praise names. She became emotional and mentioned some cognomens that are esoteric and reserved for only inner members of the family. My head swelled. Then she praised my father to the high heavens and told me how good he was as a man. While leaving her house, she gave me virtually all the ingredients that would make a good pot of soup and added six big dry fish to be delivered to my mother.

Getting home, I delivered the message and asked my mother the usual question about our relationship with the old woman. I refused to accept the usual answer from her and I told her the praise names the mama mentioned while chanting our family praises. Then I told my mother: “Maami, you cannot tell me that you don’t know who this mama is.” My mother noticed that I was serious and that I would not be swayed by her default response of not being my father’s family member. Then she said: “It is ok. When a child wants to know who his relatives are, he asks his father”, pointing towards my father’s room to go and ask him.

I went to Baba and told him what happened. All the time the mama used to give me fish for my mother, I used to tell my father too and his response would be if i thanked the mama enough. So, when I relayed that last encounter, and asked who the mama was to her to know those esoteric praise names, and her good account of my father’s personality, my father said that he would tell me what I wanted to know. but first, he asked me to go and call his half brother and his childhood friend.

When the two old men arrived, my father told me the story behind the old woman. For 17 years, my father said that the mama was married to him. But for those almost two decades, there was no child between them. They did all they could, nothing happened. Then, one day, the husband and wife decided to go and consult the oracle again. My father said that he had two Babalawos in mind: his elder brother, Baba Falade, and the second, his father-in-law, Baba Fagbewesa, the then Alamoeku (chief diviner) of Ikoyi Ekiti. The two were the best of their era.

First, they headed to Baba Fagbewesa’s house. My father said that on getting to the old diviner, he was busy on the divination mat. As soon as the husband and wife stepped in, Baba Fagbewesa was said to have stopped the Odu Ifa narration for the consulting client, looked at the couple, thanked Ifa and said: “Ifá ni Ifá hí tò” (a divination follows another). Without casting his Òpèlè, Baba Fagbewesa said that the Odu he was narrating was also applicable to my father and his wife. Ifá, the diviner announced, said that the woman was gifted only one male child in her lifetime. Not only that, but Ifá also said that the only male child would be fathered by someone who knows how to add two to three (eni tó mo bí ase lè mú eéjì kún eéta). In essence, only a diviner, or someone knowledgeable would be able to put the woman in the family way. Baba Fagbewesa dismissed them and continued with his divination.

Leaving Baba Fagbewesa’s house, my father said that he and his wife rode on his bicycle and headed for his elder brother, Baba Falade’s house, to ask for confirmation. The same scenario occurred in Baba Falade’s place, who was also on a divination course for a client. My father said that as soon as he entered with his then wife, Baba Falade stopped in his tracks, praised his Ifa to high heavens and told them this: “Òrò riín gbe’bo, é gbo’gìgùn (Your case requires no sacrifice, needs no charm). Omo kan soso gíro l’Èdùmàrè jogún hun oyà re (It is only one child that the Creator bequeathed to your wife). Honi káa s’uba omo hun, á mo dídá, á mo kíkó (And he who will father that child must know how to cast and how to pack that which he cast).”

The couple left for home and at home, my father said that he called the two people whom he asked me to call to witness the narration, which transpired. They took counsel and agreed that the mama would be released to fulfil motherhood somewhere else. Initially, the woman resisted. But one day, an itinerant diviner spotted her and asked her for a date. She responded that she was married. The lover-man said that Ifá told him that she would be his wife. Mama came back home to tell my father what happened. My father said that he reminded her of what Ifá said previously and asked if she wanted to die childless.

To remove any shame of promiscuity, the two agreed to divorce. Months later, mama moved in with the itinerant diviner. She did not miss that month when the foetus of joy kicked in her womb. That produced my friend, the only child the mama had all her life! So, each time the mama saw me, she used to remember the kindness of my father in releasing her to find fulfilment in life. My father said that he could not have done otherwise because Ifa confirmed that only an esoteric could make the mama a real woman. Now I ask again: Is there anything hidden from Baba Àgbonnìrègún, Ifá?

Why this poser and the ones at the introductory paragraph? Last Friday, January 10, 2025, Oyo State Government announced Prince Akeem Owoade as the new Aláàfin of Oyo-elect. The state government said that its announcement was final. Hours after the announcement, an audio went viral. In the audio, the Àwíse Àgbáyé (Chief diviner worldwide), Professor Wande Abimbola, spoke about the circumstances surrounding the selection of Prince Owoade as Aláàfin-designate.

The former Vice-Chancellor, Obafemi Awolowo University (OAU), Ile-Ife, said that following the near impasse that characterised the selection of another Ikú Bàbá Yèyé for Oyo, he was contacted by Governor Seyi Makinde to use Ifá divination to select a new Aláàfin. He added that he travelled down from his US base to Oyo, and spent 10 days on the divination mat, asking Ifá about all the eligible princes. Ifá, he added, picked Owoade and the report, 21 pages, was put together by the Òyìbó wife of the Àwíse and sent to the governor.

My curiosity arose when Baba Abimbola said that almost a year after submitting the report, Governor Makinde called again to ask for another Ifá divination to select two alternatives to the first choice by Ifá. The renowned Babalawo said that that could probably be to avoid a situation where, after investigation on the character of the initial choice, there were found some blemishes on his personality! I was alarmed that Àwíse Àgbáyé could express that line of argument after Ifá had made a choice among many princes presented for divination!

Like Baba Abimbola said, nobody has ever questioned his integrity in all the positions he has held in academics and politics. The hallmark of a Babalawo is truthfulness. Asking the Àwíse Àgbáyé to consult Ifá on the all-important matter of Aláàfin is the right choice. But I am worried that when Governor Makinde asked for a second divination, he did not lecture the governor that Ifá kìí paró (Ifá does not lie), Òpèlè kìí s’èké (Òpèlè does not play tricks), and insisted that there would be no second divination.

I am shocked that Baba did not insist that Ifá is Elérìí Ìpín (the one who witnesses destiny), and as such, knows the destiny of Owoade right from his conception, and that Ifá would not in any way make the mistake of choosing a picaro as the Aláàfin! I am not a Babalawo, but I know that Baba Abimbola knows that no matter what anyone might have done in the secret, Ifá has the capacity to reveal it as contained in the common refrain by Babalawos that “ìtànsán oòrùn yí ó fi ó hán (the breaking of the sun will reveal you)!

My second problem with the selection process is the fact that it was the governor, and not the Òyómèsì (Oyo kingmakers), who consulted the Àwíse Àgbáyé for divination. In that audio, the Àwíse asked all Yoruba to stick to the culture of the race. One of the cultures of the race pertaining to the selection of an oba is that the kingmakers are the ones who do the selection through the guidance of Ifá.

Oluwasegun Oladosu and Ajayi Adetokunbo Olaiya, in the paper: “Kingship and Integrity in Yoruba Traditional Society” (Nigerian Journal of Christian Studies / Vol. 4 No. 2 (2021), page 173), affirm this position when they posit that: “While the choice of the king could rotate among the ruling houses, some towns or cities do not have that privilege. Rather than praying and fasting over who becomes the next Oba, these communities go spiritual by invoking the Ifá to tell them the candidates for the Kingship. Those communities still believe it is better to keep it real by consulting Orunmila to protect the tradition of the land. In the ancient town of Oyo, choosing the Aláàfin requires its unique process of enquiring from Òrúnmìlà likewise in Ile-Ife. This enables the Òyómèsì, the kingmakers, to make ‘the right choice’….”

The question begging for answer here is: who were the Òyómèsì present when Àwíse Àgbáyé made the divination for Governor Makinde? Did they include the five living Òyómèsì, or were those accused of taking bribes from one of the candidates excluded and the number made up by the government-appointed Òyómèsì? Would Ifá tolerate this?

Since the passing of Aláàfin Lamidi Adeyemi III on April 22, 2022, this would be my third piece on the ancient throne of Oyo. In the two previous articles: “Aláàfin: Message to Òyómèsì, Makinde”, published on April 26, 2022, and “Aláàfin Stool: Putting culture to the sword?”, published on September 26, 2023, I expressed the fear that once the Yoruba race got the selection of Aláàfin wrong, there would be nothing left for the race.

The happening in Oyo is disturbing. Nobody doubts the power of the state governors to appoint, suspend and depose obas in the race. Our Yoruba governors are now Ifá priests who select Oba for the race. That position I canvassed in the piece: “Yoruba Governors are Ifá Priests”, published on June 20, 2023. The danger of the new civilisation is that very soon, an average Yoruba child may not know what is sacrilegious and what is the normal thing. The Timi of Ede, Oba Munirudeen Adesola Lawal, demonstrated that sacrilege when he was spotted in a recent viral video on his knees in homage to the Emir of Ilorin, Alhaji Sulu Gambari!

The Oyo State Government has confirmed the choice of Prince Akeem Owoade as Aláàfin-by giving him his staff of office by Governor Makinde and Oba Owoade entered Oyo town on Monday in grand style! All Oyo sons and daughter, nay, the entire Yorubaland, have no option than to accept the situation as it is now and hope that whatever might have happened, at the fullness of time, Ifá himself will allow the breaking of the sun to reveal all. We wish the Aláafin, Oba Owoade, a prosperous reign on the throne of his forebears. KABIYESI O!

Alaafin: Some words for king and chiefs

By Lasisi Olagunju

The Oba under our law is not a king; he is a chief. That is why the law governing the appointment and removal of the oba and his ijoye is called Chiefs Law. The colonial government made it so. The oba was not recognised as king by the law – because the English king/queen was the sovereign here, and there could not be more than one king in a kingdom.

It is also significant that what the oba occupied or vacated was a ‘stool’, not a ‘throne’. Only the English king or queen had a throne. And, one more thing: the oba was allowed to raise revenue but he must not call what he did “collection of taxes”; only His/Her Majesty, the King/Queen of England had that right. The revenue-raising privilege the oba had was known and called “imposition of tributes.”

Sixty four years after the British left, the law is still Chiefs Law; what the oba occupies is still the lowly ‘stool’, not a ‘throne’. Imposition of tributes or collection of taxes? The oba lost that power to the local government council. Igbi Aiye Nyi. No condition is permanent.

‘Igbi Aiye Nyi’ is a Yoruba novel that teaches the impermanence of power and privileges. Authored by T. A. A. Ladele, the title literally means ‘The Tide of Life Ebbs’ – or, in simple words, the cliche: “no condition is permanent”. In chilling details, we read the story of unbridled excesses and a humbling fall. From the mountain top of privileges, we read the Alaafin of Oyo, his palace and his chiefs descending the stairs to abject subjection. It is a book for every new king to read in their period of seclusion. I particularly recommend it to the three high chiefs of Oyo who are currently talking tough against their employers (the government) over the choice of their new oba.

In a contest between egg and stone, the result is easily predictable. No king should think himself God – or government; and no chief must act like king. The past is in the past. There is no kingmaker anywhere today apart from the governor. And this is not just about Oyo State. A new Owa Obokun of Ijesaland was chosen last month. Whose call was that? You have also seen the making of the Emir of Kano by one governor and his unmaking by another. The real chiefly kingmakers lost their scepter the day the British came and took power. The oba was very powerful and divine in the past. But that part is buried in the past.

I once reported this: In the West Africa magazine of March 3, 1945 was a piece in celebration of the memory of Alaafin Siyanbola Ladigbolu I (1911 – 1944) who joined his ancestors a few months earlier. “The highest oath that an Oyo man could take was to swear by the head of the Alaafin,” the magazine wrote, and added that the people believed their oba was God. The oba himself thought himself so and he said so and acted so. How?

Eshugbayi Eleko was deposed as the Oba of Lagos in 1925 by the British. He was subsequently banished to Oyo town but he didn’t go quietly into the night; he went to court. During the ensuing celebrated case, evidence on some historical issues was needed in support of the deposed oba. It was to the Alaafin of Oyo that counsel to Oba Eshugbayi went.

Oba Ladigbolu was asked to swear an oath before his evidence was taken.

Alaafin queried in anger:

“By whose name?”

“By God’s name or by the name of your idol,” the lawyer told him.

“I myself am God!” The oba thundered.

That was hubris; he was too big to know that the horse of his powers had bolted. If you doubt the reality of how the Alaafin perceived himself in the statement above, maybe you should read another case recorded for him in history. It is the account of a visit of Ibadan Councillors I. B. Akinyele and J. Aboderin to Alaafin Ladigbolu on a peace mission on 1 October, 1934. It tells of what an Alaafin thought he was – and capable of doing.

The councillors left Ibadan and reached Oyo at 4:00 p.m. They reported themselves to the Resident. With the Resident, they went to the Aafin in company of the District Officer, Mr. Jones. They then delivered the message of the Baale of Ibadan and of his council to the Alaafin: “In the olden time, our forefathers and your fathers were friends, and we earnestly wish that this friendship should continue. Your messengers have been treating our messengers with contempt and abusive language whenever we sent them to give you compliments and presents during the time you hold your yearly festivals. We do not like this sort of treatment any longer. If our friendship is to continue, our messengers should be treated with courtesy befitting our dignity. We do not presume that you are responsible for this kind of treatments that our messengers receive from yours. We would like you to take step to warn these messengers to stop this bad habit. We wish that we should maintain the old bond of friendship and live as neighbours in peace and harmony. Wishing you long life and prosperity.

When we have delivered the above message, the Resident called upon the Alaafin to reply. The Alaafin then said that this message was not meant for him, and the Resident himself should reply to it. The Resident again reiterated the message, and explained it to the Alaafin. The Alaafin again said that the message was not meant for him. The Resident gave the gist of the message two times more and asked the Alaafin to give his reply to the message.

Then the Alaafin said: “Of all the inhabitants of Ibadan, with the exception of Oluyole, which of you has got a father? And, are you not all my slaves I used to send out on expedition to fight my enemies?”

The Resident said that the Alaafin should not say that again, because in the Treaty of 1893 between Ibadan and Queen Victoria, his predecessor (the late Alaafin) admitted that the Ibadans are free.

The Alaafin replied:

“He! He! (Fie, Fie) I think all white men are the same. Captain Ross, my friend, had put them under me, and if you wish to take them away, you could please yourself I know there is no else beside me but God. What shall I do with the Ibadan people? They do not work for me in the farm; they have not helped to construct roads in Oyo. What do they do for me? If any man wanted promotion at Ibadan I used to send my friend, Captain Ross, to elevate him; and if any appeared recalcitrant, I used to send my friend to punish him and remove.

When I instructed Situ the Bale to promote one of my friends, and he did not listen, I worked his removal through my friend. I think you white men are the same and I think you adopt my friend’s policy, and if you do not wish to do so, you could please yourself, this means ‘Omi titun de, ejatitun de’ (New water comes and new fishes come) Ten Kings ten times. You Resident are the new water and you are the new fish. It is your own look out, to manage the business as you like.”

The Alaafin said further:

“You, the two councillors, I want to give you a special message to Okunola who calls himself a Baale. Tell him he should remember that in his father’s family, no one has ever borne a title in Ibadan which is higher than AYINGUN. When he came to beg me here that I should give him a title, I asked my friend, Captain Ross, to go and promote him to the title of Ekerin, although he had not been a Mogaji before. When he wanted to become the ASHIPA, I again sent my friend to tell Situ, the Baale of Ibadan, that if he refused to make him the ASHIPA I would demote him and make the Ekerin Baale in his stead. When he wanted to be made the Balogun, it was the turn of Aminu, the son of Apanpa, to be the Balogun, but I took the turn from Aminu and gave him and promoted him to become the Balogun. When he wanted to become the Baale of Ibadan, I deprived Otun Ayodele who had the right to the post and made him the Baale of Ibadan. Whenever he quarreled with any of his wives, I used to settle the quarrel. If he could follow this Oyinbo (the new Resident) let him hold on to him. He should remember that when he had no horse, I gave him one. If that was the way he could show his gratitude, alright. He should remember that Situ had not done half of what he had done and he should remember how I hated him.”

The Alaafin then gave the councilors one turkey and one pound and sent them away.
The account above is as it is carefully set out on pages 933 and 944 of ToyinFalola’s ‘Ibadan: Foundation, Growth and Change, 1830-1960.’

The Alaafin who said all the above was the same Alaafin who died and was denied the customary company of courtiers on his journey back to his ancestors. You remember Wole Soyinka’s ‘Death and The King’s Horseman’? The historical incident that birthed that play happened at the exit of Oba Ladigbolu. His predecessors enjoyed the privilege of the company of their Olokunesin, the king’s horseman who must commit suicide and follow his late lord to the world of the dead. The white man said no to Ladigbolu’s Olokunesin; the king who said he was God went home alone, and lonely.

We hope the new Alaafin knows that he is appointed king and not God. We hope he learns from the ebbing tide that washed away his ancestors’ privileges. I hope he knows he is not coming in to become rich, become a pastor or an Imam. His coming is to retie the snapped rope of life of his land.

The people saw other trees in the forest before they settled on this omo trunk for making the newest Gbedu drum. The choice must always remember that fact and beat the right beat, sing the right song. When a prince is crowned king, he must never be seen again making good-luck charms – except he wants to become Olodumare. The one who did that was presumed seeking to be God. He should ask his predecessors for guidance.

Fifty years is a good age to enter the ancestral grove. When a child is invested with the Egungun costume, he has become an elder and must, therefore, be found with elderly conduct. Courage lives with leaders. A key wisdom the new king will hear in Ipebi is that one does not become an elder and yet lack courage. Cowardice has consequences. He should ask Alaafin Ajaka.

The Alaafin institution is bigger than Oyo town. Whoever sits on its stool should never be seen at weedy, seedy joints. He must speak the language of his beginning and clothe his ancestors with velvets of respect and respectability. Strange words that attack the reason for his stool should not be his to say. We have seen enough wrong persons ‘shitting’ on ancestral beds. There was an Alaafin Abiodun Adegoolu in whose reign the people sang songs of praise. Abiodun’s successor was Aole whose reign made refugees of the people. The choice of who to copy is for the new moon to make.

The sum of the Oyo Mesi has never been equal to the throne of Oranyan. We hope that the kingmakers know that the last time their word was law was the day before the white man took over. Today, ‘kingmakers’ make kings only with the approval of the governor and the government. Half a word should not be inadequate for the wise.

Dangote, NNPCL, Total, 247 firms ditch discos, generate 6,500MW over Serial outages

With Nigeria grappling with incessant blackouts, about 250 manufacturers and academic institutions have abandoned their respective power distribution companies to generate their electricity.

The country’s national grid recorded its first major collapse on Saturday, 11 January 2025, after collapsing more than ten times in the previous year. This has led to aggrieved organisations, many of whom are bulk electricity users, discarding the national grid to generate reliable electricity for themselves.

This is coming amid the high cost of electricity, fuel price hikes, incessant grid collapses, and line trippings.

In 2021, former President Olusegun Obasanjo dumped the national grid to unveil a two-megawatts solar power project at the Olusegun Obasanjo Presidential Library, Abeokuta, Ogun State.

The project, which cost about N2bn at that time, was described by the former President as a remarkably cost-effective investment.

Findings from different data sources, particularly from the Nigerian Electricity Regulatory Commission, showed that the firms have generated up to 6,500 megawatts of electricity altogether.

This is higher than the country’s power generation which is currently hovering around 4,500MW and 5,000MW.

Further findings by PUNCH correspondent indicated that these outlets got permits from the NERC to generate captive power. Some permits were issued as far back as 2010, 2016, 2020, and 2022.

It was learned that the request for captive power generation increased since 2023, especially after President Bola Tinubu signed the Electricity Act 2023

Captive power generation permits are issued to entities that intend to own and maintain power plants exclusively for their consumption. That means the entities are not allowed to sell electricity generated from the plant to any third party.

While some of the plants use gas as feedstock, many embrace the use of renewable energy sources like solar.

One of the biggest captive power generators is the Dangote Group.

Dangote Industries Limited has generated about 1,500MW of electricity, according to Aliko Dangote. The Dangote refinery alone has a 435MW power plant that can meet the total power requirement of the Ibadan Electricity Distribution Company.

“We don’t put pressure on the grid. We produce about 1,500 megawatts of power for self-consumption,” Aliko Dangote said last year at the Afreximbank Annual Meetings and AfriCaribbean Trade & Investment Forum in Nassau, The Bahamas.

According to data sourced from NERC, 249 firms and institutions were granted permits to generate captive power.

The quantum of power generated by these organisations is approximately 5,180MW.

When this is added to the 1,500MW generated by the Dangote Group, it would amount to over 6,500MW being generated by the companies and learning institutions.

According to NERC, Pure Flour Mills Limited in Rivers State got a permit to generate 546MW of electricity while Nigeria LNG generates 360MW.

United Cement Company of Nigeria Limited (Lafarge Africa Limited) generates 105MW; Total E & P Nigeria Limited, 174MW; Esso Exploration & Production Nigeria Limited, 76MW; First Global Commerce Solutions Limited, 77MW; Flour Mills of Nigeria Plc, 70MW; and Lafarge Cement Wapco Nigeria Plc, 90MW.

Some of the companies include MTN Nigeria, the Nigerian National Petroleum Company Limited, Shell, Nigerian Breweries Plc, Mobil Producing Nigeria Unlimited, Kaduna refinery, Warri refinery, Wapco Nigeria Plc, Procter and Gamble Nigeria Limited, and Bank of Industry Ltd.

Others are: Seven-Up Bottling Company Plc, First Bank of Nigeria Plc, Dangote Cement Plc, Lekki Port LFTZ Enterprise Limited, Guinness Nigeria Plc, Chevron Nigeria Limited, Nestle Nigeria Plc, Total Upstream Nigeria Limited, Aluminium Smelter Company of Nigeria, De-United Foods Industries Limited, Sagamu Steel Nigeria Limited, British American Tobacco Nigeria Limited, Unilever Nigeria Plc, Total E & P Nigeria Limited, and Mikano International Limited.

They also include Federal Airports Authority of Nigeria, Airtel Networks Limited, Nogap Power Development Company Limited, Shell Exploration & Production Company Limited, Esso Exploration & Production Nigeria Limited (Usan OML 138), Indorama Eleme Petrochemicals Limited, Cadbury Nigeria Plc, Honeywell Flour Mills, Atlantic International Limited Refinery & Petrochemical Limited, Julius Berger Nigeria Plc, Okamu Oil Palm Company, PZ Cusson Nig Plc, among others.

Among the universities with captive power are the University of Lagos, Abubakar Tafawa Balewa University, Bauchi, Federal University Ndufu-Alike Ikwo, Ebonyi State Usmanu Danfodiyo University, Sokoto, Obafemi Awolowo University, Ife, Osun State, Federal University of Petroleum Resources, Effurun, Warri, Delta State, Nnamdi Azikiwe University, Awka, Federal University of Agriculture, Makurdi, Bayero University, Kano, and University of Benin.

Others include University of Abuja, University of Calabar and the Teaching Hospital, Michael Okpara University of Agriculture, Umudike, Abia State, University of Maiduguri and the Teaching Hospital, Borno State, Federal University of Agriculture, Abeokuta Main Campus, Ogun State, and the Federal University Gashuwa, Yobe State.

The Nigerian Defence Academy, a military university based in Kaduna recently got NERC’s approval to generate 2.50MW of electricity.

FG unhappy

The Minister of Power, Adebayo Adelabu, recently decried the rate at which bulk electricity consumers abandon the national grid to generate their own electricity.

Adelabu emphasised that grid connection as a power source is more reliable than captive power plants currently being used by bulk electricity consumers.

He expressed regret that despite generating over 5,155MW of electricity, the power distribution companies were not taking the power allocated to them to avoid incurring debt due to low recovery.

He said, “The majority of bulk electricity users, such as industries, are off the grid due to a lack of trust and confidence in the past. They now have their own captive power plants in their industries, which is more expensive.”

According to him, the continued use of captive power rather than grid connection is more expensive.

“The average cost of producing captive power is about N350 to N400 per kilowatt-hour for those connected to gas lines. For diesel it’s about N950 or N1,000,” he said.

He stated that efforts would be made to encourage the bulk users to return to the national grid.

“Once consumers and industries see the trust, the confidence, and the stability we are giving, they would be encouraged and reconnect to the grid for a cheaper source of power.

“We aim to attain the threshold of a new era in power delivery. The Federal Government is still focused on Vision 30-30-30. By 2030, we aim to achieve 30GW in the medium term, with renewable energy constituting 30 per cent and universal access in the long term. We must align on the principles guiding our activities and the strategies,” the minister stated.

NERC blames fluctuations

However, the Nigerian Electricity Regulatory Commission blamed power fluctuations for the migration of bulk users from the national grid.

The regulator in a recent report disclosed that fluctuations in grid voltage, including spikes, dips, flickers, and brownouts, could cause significant harm to consumers and result in substantial commercial losses.

It explained that extreme cases of voltage fluctuations, particularly at the distribution network level cause severe damage to industrial machines, prompting the industries to embrace captive power generation.

“To guarantee the quality of electricity delivered to end users, the Grid Code specifies a nominal system voltage of 330kV with a tolerance range of ±5 per cent (313.50kV to 346.50kV in the lower and upper bounds respectively).

“Fluctuations in grid voltage, including spikes, dips, flickers, and brownouts, can cause significant harm to consumers and result in substantial commercial losses. Extreme cases of voltage fluctuations, particularly at the distribution network level can cause severe damage to industrial machines, thereby compelling the industrial customers to seek alternative sources of power outside of the national grid,” the regulator confirmed.

The commission said it continued to engage with the Transmission Company of Nigeria and other stakeholders to ensure sustained efforts at keeping the system voltage within the limits contained in the grid code and thus providing a safe and reliable electricity supply to end users.

Experts speak

The Executive Director of PowerUp Nigeria, Adetayo Adegbenle, said it was a sad situation that over 200 companies have dumped the national grid.

According to him, these are the companies that should have been serving as “anchor tenants” to ensure the country has a stable grid.

“Many of the grid collapses we have had can easily be also traced to such consumers leaving the grid, making the demand end of the grid less stable. I have also said before that one of the major objectives, if I were to be in charge of the grid, would be to bring these companies back if we truly want to have a stable and cheaper grid supply.

“The national grid system we operate is demand and generation-based. The demands and generation at any point must be equal, to balance the Frequency at 50hz, else frequency variation will be high. Having as many as 200 companies with high capacity demand leave the national grid means that the demand side is heavily dependent on other “mostly residential consumers.

“The whole power sector should be tasked with bringing these companies back, offering incentives. Bringing them back will also ensure that prices can go down on the grid,” Adegbenle said.

On whether the country can generate enough to serve these bulk users of electricity, he said the country still has stranded power not utilised.

“We still have stranded generations, we still have capacities available that they can consume. Generation companies can easily ramp that up too. The major problem in the power sector is liquidity and the cost-reflective tariff, which has stunted the growth of the sector. No incentive for targeted investments,” he explained.

Adegbenle added that it will be cheaper for the customers “because grid prices will definitely come down.”

Similarly, the President of the Nigeria Consumer Protection Network, Kola Olubiyo, argued that the Nigerian electricity grid has increasingly been frustrating, predictably unreliable, and unstable.

According to him, the incessant line trippings and system collapses have, over the years, made it inevitable for industries involved in the production and manufacturing of goods, who had hitherto depended on the national grid, to think outside the box.

Olubiyo said, “The distortion in national grid frequency, voltage floating, and related concerns are of grave concern to every well-meaning patriotic Nigerian. Each time there are interruptions in electricity dedicated to production and manufacturing, it usually impacts negatively on production and does irredeemable damage to quality and output.

“Though at a higher cost of production, off-grid renewable, embedded generation or captive island model provided in off-grid concepts offers the manufacturers and organised private sector an open window to enhance global competitiveness, with guaranteed energy security—that’s 24/7 energy supply,” Olubiyo submitted.

He added, “The effects of all of these on electricity distribution companies will be the promotion of an open market and competitive electricity market as against the increasing entrenchment of market monopoly as presently constituted, which are at variance with the spirits and letters of power sector privatisation exercise.

“The latest development thereby reflects the desires of the critical stakeholders driving the process to take unprecedented bold steps. They should deserve our support. It is the new normal and the way to go.”

The Coordinator, All Electricity Consumers Protection Forum, Adeola Samuel-Ilori, commended the manufacturers for seeking alternative power for their businesses.

Samuel-Ilori maintained that the issue of companies pulling out of the grid and providing power supply for themselves has been long since the privatisation of the sector.

“I know of Cadbury and Coca-Cola providing power for themselves, pulling out of DisCos service for the past five or six years now. That they have reached a whopping number of over 200 is a good thing as far as I’m concerned and from the prism of a consumer advocate.

“The service being given by the service providers registered by the NERC are not meeting their needs, they still buy diesel to support the supply and the monthly bill eats deep into their profit margins, hence it is wise for them to do so,” Samuel-Ilori stressed.

Like the Discos and other stakeholders in the power sector, Samuel-Ilori posited that the manufacturers and other institutions are also out to make a profit and meet the overhead cost of their respective businesses, “Hence one Disco can’t be reaping where the correspondent supply is not adequate.“

He said, “I can tell for free that what makes many companies join those who already did was the introduction of Band A and its attendant cost per unit which I called fraudulent because there’s no generated power to sustain the introduction and fulfill the demand of the customers migrated. So, any companies migrated will end up closing up business without blinking as the DisCos charge as much as N5 million for a small-scale business and entrepreneurs, not to talk of the big companies.

“On its effect on the national grid, it will relieve the national grid capacity absolvement since we all know it’s common knowledge that national grid equipment is moribund which led to its constant collapse almost at every Eke market day including Saturday. Forget the alibi given by TCN that it was not a collapse but a trip-off from one substation. It was such a tripping that led to the grid collapsing ab initio.”

Samuel-Ilori advocated that individuals should join the firms in generating their own electricity.

“For me, it’s not only the companies that should move from the grid due to the experience of its collapses to reduce the load capacity, many individual homes should be encouraged to do so because when that happens, many transformers will be relieved and the incident of trip-offs in the substations will reduce and that will automatically reduce the cases of national grid collapses.

“It is not rocket science to know that renewable energy ought to be an alternative source for anyone who desires to have an energy supply, but in Nigeria, the power stakeholders are paying lip service to it just to continue feeding their hawk in the DisCos business. That’s why the materials used for alternative energy production are expensive, so the poor won’t have access to them.

“I have said many times at meetings with NERC and even the power minister as National coordinator, that if they want renewable energy to grow, and to become the real alternative to grid power supply, just as they give waivers on health materials and other allied products, let them reduce the import duty if they can’t give waivers to those importers so we can have access to inverters and other materials used in providing alternative power supply. That alone will help the national grid pending the time they will put it in good condition to accommodate all users,” he noted.

The consumer protector mentioned that the Discos will survive despite the companies changing their supply base as they continue to collect money from consumers on estimated billing.

“Their cash cow where they milk money without working for it is still very much in operation against the larger consumers out there, which is estimated billing. As long as the Discos have access to free money from the consumers via estimated billing, they won’t blink at how many companies pull out of their franchise area of the network.

“That’s why they frustrate every move to get us metered. Do you know some of the Meter Asset Providers are also owned by the Discos? That’s why meters are not always available for purchase even when customers are readily and willing to buy. Many have paid for over six months now and have not got it. For those that are metered today, tomorrow or next, the meter refuses to load and the message from DisCo will be ’let’s connect you directly’, and they are back to square one of estimated billing while the meter won’t be repaired or replaced as the law of operation dictates,” he alleged.

The analyst argued that captive power is the best way to go as far as the situation of Nigeria’s power remains at 4500MW to serve over 200 million Nigerians.

He disclosed that the companies are ready to pay for power but the power is not readily available, yet Discos still billed them monthly humongous amounts for what they did not consume.

“That’s why I opined above that it’s not only companies that should adopt the system of renewable energy but individuals, and the government should make it attractive by reducing tax, customs duty, or even waiver on the materials used to provide such so that the poor masses with interest on changing their source of supply can access it seamlessly within their purchasing power.

“And in the end, help relieve the load on the national grid to stop its incessant collapses pending the time they will invest money to change this moribund equipment to sustain the capacity,“ he emphasised.

2025 NBA-AGC: Early Bird Registration, 46 days to go !

Early Bird registration for the 65th Annual General Conference of the Nigerian Bar Association (NBA) closes in 46 days.

The NBA has also unveiled the fee schedule for the 2025 AGe, set to be one of the most anticipated events for legal professionals in the country. With the theme yet to be announced, the conference promises to bring together legal luminaries, judges, magistrates, and other stakeholders to discuss pertinent issues affecting the legal profession.

Also, the early bird registration, offers discounted rates until February 28, 2025. Lawyers and participants are encouraged to take advantage of these rates to secure their spot at the conference. The fee schedule is as follows:

• 1-9 Years Post Call: ₦40,000
• 10-19 Years Post Call: ₦75,000
• 20 Years & Above Post Call: ₦100,000
• Senior Advocates of Nigeria (SAN), Attorneys-General & Benchers: ₦250,000
• Magistrates: ₦75,000
• Judges & Khadis: ₦100,000
• Non-Lawyers: ₦150,000
• International Delegates (Physical Participation): $500
• Senior Lawyers (70+ Years & 40 Years Post Call): ₦50,000

Virtual Participation Options
For those unable to attend physically, the NBA has provided a virtual participation option:
• 1-7 Years Post Call: Free
• 8 Years & Above: ₦25,000

The 2025 Annual General Conference promises to be a platform for professional growth, networking, and the exchange of ideas to strengthen the legal profession in Nigeria and beyond.

For further details and to register, please contact Sadeeq at: [email protected] or 09129209903 (Strictly on Whatsapp). Members are also advised to visit the NBA’s official website.

Court says a woman no longer desired by a man must be compensated when sent out of matrimonial home

  • Declares marriage valid without bride price
  • Awards ₦3million damages to wife

An Upper Customary Court of  Kaduna State, Kafanchan Judicial Division has held that a woman can not be sent out empty-handed from a matrimonial home when the man is no longer interested in the relationship.

The court presided by His Worship Emmanuel J. Samaila, Esq. and a Member, Mr. James K. Kajang also found that under Kamantan custom, the consent of a lady’s father, even without a bride price is sufficient to create a valid marriage.

Noting that even sex workers, who neither bear children for the men they relate with nor perform domestic chores get paid for their services, how much more a woman that bore and took care of four children for 17 years without the support of their father, Judge Samaila said: “A woman is not a baby-making machine or an inanimate home-keeping device to be used and dumped at will without consequences merely because she is married under customary law.”

Part of His Worship’s verdict in the matter between Theresa Yohanna v. Yohanna Bako wherein Theresa sought a dissolution of their marriage and the payment of N6million by Bako as damages for fending of his four children for 17 years without support reads:

“The importance of determining the nature of the relationship between the parties cannot be overstated. This is because of the rights accruing to such parties which are dependent on the legal status of the parties’ relationship…Apparently, in order to avoid his daughter giving birth at home, the Petitioner’s father opted to give her out to the Respondent in marriage, as perceived and described by her, despite the non-performance of her marriage rites, an act signified by the payment of the bride price.

“It can be deduced from the foregoing that under Kamantan custom, the consent of a lady’s father is sufficient to create a valid marriage. It is also deducible that the payment of a lady’s bride price is one of the requirements in the process of creating a valid marriage under Kamantan custom. It can also be deduced that the payment of the bride price can be postponed if the lady’s father gives his consent and his daughter to the man who impregnated her but admits responsibility.

“Considering the foregoing, we are of the view that the non-payment of the bride price by the Respondent does not affect the validity of the parties’ marriage under Kamantan custom and we so hold. Rather, the non-payment of the bride price by the Respondent speaks of his character seeing that he was comfortable living and procreating with another man’s daughter without seeing the need to honour her parents who allowed him to take their daughter as wife…

“In proof of her claim for damages, the Petitioner, as PW1 testified that she has been the one solely taking care of the parties’ children for the past 17 years after her separation with the Respondent. Her evidence that the children remained under her care after the Respondent married another woman and moved to Port Harcourt was not challenged under cross-examination.

“Even though the Petitioner was away from their matrimonial home after being sent away by the Respondent, it is indisputable that she has been there for her children… It is not in dispute that the parties lived together in the Respondent’s family house where she gave birth to four children who were so used to their grandparents’ house that they refused to move with the couple to their matrimonial home…

“[M]ust a wife make monetary contribution to the building of a matrimonial home before she owns a stake in it? We answer this question in the negative. A woman who was impregnated by a man and taken home to live with him and bear more children for him cannot be said to have made no contribution to the building of their matrimonial home.

“A woman, especially one married under customary law, is not a man’s slave or a piece of property a man acquires for domestic chores and procreation that can be dumped at will without consequences. The dignity of women married under customary law is not an iota less than that of their sisters in statutory marriage. The reason is simple: they are all equal beneficiaries of the constitutional right to the dignity of person. See Section 34 Constitution of the Federal Republic of Nigeria 1999.

“It is disheartening and disturbing that a man sees nothing wrong in taking a woman away from her parents and dishonourably neglects to go and perform her marriage rites despite having four children by her. We are perplexed: how will such a man even have the moral standing to say that the woman has made no contribution to the building of their matrimonial home?

“A woman who gave her all and was committed to her marriage to the extent of birthing four children with the Respondent cannot be said to have contributed nothing to the building of their matrimonial home just because she probably did not make any direct financial contribution that she can prove.

“Secondly, should the labours of the Petitioner as a homemaker and nurturer of the parties’ children, who also met the Respondent’s conjugal needs, be treated as the works of a mere maid or a mistress? Even sex workers, who neither bear children for the men they relate with nor perform chores in a matrimonial home amidst discharging parental duties to such men’s children, get paid by their patrons. How much more deserving is a wife to be treated with dignity rather than ignominy such as having her personal effects thrown out of her matrimonial home in the full glare of her children and passersby and left to fend for herself for 17 years while the Respondent remarries and moves on with his life?

“How is such a woman expected to start life after giving her all to bearing and nurturing their children and also building their matrimonial home? A woman is not a baby-making machine or an inanimate home-keeping device to be used and dumped at will without consequences merely because she is married under customary law. No matter the degree of animosities or irreconcilable differences which may exist between spouses, care should be taken to treat each other as persons with dignity. Being married, especially married under customary law, does not and cannot reduce or take away the dignity of a woman.

“Thirdly, is it equitable to treat a woman, such as the present Petitioner, who gave her youthful and fruitful part of her life to a marriage with the Respondent, as undeserving of a compensation in the form of damages when the man she had hope to live together with forever no longer desires her as a wife and throws her out of their matrimonial home?

“Finally, can it, in good conscience, be held that a woman such as the Petitioner is undeserving of a compensation having lost the love of her life, the comfort of her matrimonial home and the opportunity to nurture her children as every mother would desire?

“As a way of treating women with the dignity they deserve and are constitutionally entitled to, a woman who is no longer desired by a man ought to be compensated when the man sends her out of their matrimonial home empty-handed, especially the Petitioner in the instant case who was left to fend for herself and nurture their children for 17 years while being married to the Respondent. It is noteworthy that the provisions the Respondent said he made for his children is not the major constituent of what the welfare of a child entails as the “happiness of the child and his psychological development” are more important. See Odogwu v. Odogwu (1990) 2 NWLR (Pt.225) 539 at 559-560, paras. H-A. That was what the Respondent could not give as he was far away in Port Harcourt with another wife…

“Therefore, damages in the sum of N3million is hereby awarded in favour of the Petitioner against the Respondent. The whole sum she claimed could have been awarded to her but for the fact that she has children with the Respondent who will still be catered for. Moreover, she is also expected to make contributions, monetary or otherwise, towards the upkeep of their children as part of her motherly care.

“The sum of N100,000 is awarded as the cost of this action in favour of the Petitioner against the Respondent. The total judgment sum, N3.1million shall be paid within 30 days from today, 9th January, 2025. Interest at the rate of 10% shall accrue on the judgment sum until the whole sum is fully and finally paid…”

See Also: How India calculates the value of women’s housework

Click here to download the full judgment

Yohanna-v.-Yohanna-2025

NSPPD 21 Days Fasting and Prayers 12th January 2025 (Day 7 prayer points)

DAY 7 SUNDAY PRAYER POINTS:

MY HELP HAS COME! Doors and Gates of my 2025 Help/ helpers, hear the Word of the Lord: EPHPHATHA! 7x

MY HELP HAS COME! The Jealousy of El-Roi has arisen over me! Areas where human protocols and systems have failed me in previous years, This 2025, I arise with strong evidence that I have indeed seen the God that sees me to help, to lift, change and turn my life around. (John 5:1-15, Psalm 121)

MY HELP HAS COME! Wherever I have asked, how shall this thing be? Holy Ghost overshadow me, incubate me, cover me, grant me that help that man cannot give until I carry my evidence! (John 14:16, Luke 1:26-38)

MY HELP HAS COME! Help that causes men to discern times and seasons, Help that awakens men into their divine nature, Help that causes men to see things before they happen, let it be activated in my life! (Zechariah 4:1-6)

MY HELP HAS COME! Every area of my life where I was slowed down, delayed, denied, tossed aside, this 2025, By the Resurrection power at work in me, I return to the scene bigger, stronger, better, wiser! Hallelujah! (Romans 8 )

MY HELP HAS COME! Help that capacitates men to carry their long-awaited answers, rest on me! As it was for Sarah, I receive Strength to birth the fulfilment of my prophecy and emerge as the next testifier that What God cannot do does not exist! (Hebrews 11:11-12)

MY HELP HAS COME! As it was for Elijah, Lord let your mighty Hand rest upon me, I receive that Help that causes men on foot to outrun men on chariots! In the same places where I was delayed, I overtake! (1 Kings 18:46)

MY HELP HAS COME! 2025 is the year of my manifestation and I am unstoppable! I will be at the right place at the right time, I walk with clarity and precision, my paths and the paths of those that matter, connect by Fire! Amen! (Romans 8:19)

MY HELP HAS COME! Therefore, I raise an altar of generational Help, no matter where I am or where my family members are, help will find us. Any opposition that shall arise against our help, Fire! (Proverbs 13:22)

MY HELP HAS COME! As it was for Mordecai, I receive help from unlikely sources! Hamans that tried to kill me will facilitate my rising! What tried to slow me down will accelerate me, the same things that tried to bring me down will elevate me. My testimony shall be, All things are working! (Esther 6:1-14)

MY HELP HAS COME! Like Peter, Where others see nothing, I see treasures! I move From Not enough, Less than enough to more than enough! (Matthew 17:24-27)

MY HELP HAS COME! The doors/gates of the city/nation I live in will never be locked against me! I activate the ministry of Angels over my 2025! As it was for Peter, let even doors and gates I did not knock on begin to open for me! (Acts 12:5-17)

MY HELP HAS COME! No good story of my life will be told in the past! No helper ordained for my destiny will turn around and become a destroyer! No helper will become a hater! By the mercies of God, I declare they are preserved! (Proverbs 10:22)

MY HELP HAS COME! O EARTH, the same way you helped the woman in Revelations 12:6, wherever I step into, Help my destiny, Deliver your best! Dragons, Old serpents that shall arise against my prophecy fulfilment in 2025, swallow by Fire! (Revelations 12)

MY HELP HAS COME: As I journey from Month to Month Before any new day arrives, I declare Help shall already be laid for me! Let everything begin to align! (Romans 4:17)

See Also: NSPPD 21 Days Fasting and Prayers 11th January 2025 (Day 6 Prayer points)

See Also: NSPPD 21 days fasting and prayer, 10th January 2025 (Day 5 prayer points)

See Also: NSPPD 21 days fasting and prayer, 9th January 2025 (Day 4 prayer points)

See Also: NSPPD 21 days fasting and prayer, 8th January 2025 (Day 3 prayer points)

See Also: NSPPD 21 Days fasting and prayer, 7th January 2025 (Day 2 prayer points)

See Also: NSPPD 21 Days fasting and prayer, 6th January 2025 (Day 1) prayer points)

How do you ‘cyberbully’ someone who can hire the police?

Abimbola Adelakun

By Abimbola Adelakun

Underlying the definitions of bullying in dictionaries is power imbalance. To bully someone is to direct aggressive behaviour at them, to intimidate or threaten them, to act cruelly towards someone, or to coerce them. For one to do these, there must be a power dynamic that makes the person at the receiving end vulnerable. Such a tilt of strength can either be embodied by an individual with a disproportionate physical or social power or a group of individuals converging on a weaker party to diminish them. Since the word “cyber-” got appended to bullying in Nigeria, it has acquired a new meaning that has virtually subverted the logic of power that underlies it.

Now, and no thanks to the police’s tendency to meddle in every matter in which a “big man” cries about being inconvenienced with public embarrassment activated by a previously unknown entity, a supposed victim of bullying these days is frequently someone who can commandeer the resources of the state. If you have enough clout to send the police on your errands, can you really claim to be a victim of cyberbullying?

Let us begin with the now infamous case of the singer Burna Boy (Damini Ogulu) at whose behest a singer cum comedian Darlington Okoye (Speed Darlington) has been reportedly incarcerated for months. As the story is told—and which Burna Boy has not denied—Speed Darlington is in jail because he taunted Burna Boy about his association with disgraced artiste Sean Combs (aka P Diddy). In December, the court ruled that his arrest and detention constituted “a gross violation” of his constitutional rights to dignity, liberty, expression, and movement. Despite a direct court order, the police have refused to release him. That makes you wonder, is Burna Boy really a “victim” if the police can sacrifice institutional integrity for his sake?

Meanwhile, the same insinuation Speed Darlington made about Burna Boy has been hurled at several US celebrities who as much as took a photograph with P Diddy. None has asked a man to be incarcerated indefinitely because they got butthurt. Please note that these are people whose reputation far outpaces that of an arriviste like Burna Boy. Yet, they will not take that track because they are self-assured enough to understand the price of celebrity. Unlike the quintessential African “big man”, they are also sensible enough to realise that power should have a more productive function than to abuse others cheaply.

Then, there is the case of Olamide Thomas, who was arrested and incarcerated for cursing the President’s son, Seyi Tinubu. This was another case of the police torturing logic just to satisfy a big man with small feelings. They claimed the curse “placed Seyi in fear of death, violence or bodily harm”. That would be hilarious if were not tragic. How does the law assess the effectiveness of a curse? If curses worked the way people who watch too many Nollywood films think they do, something should have happened to Seyi long ago, given that people have been cursing his father (and their family) since 1999! I am genuinely curious as to why Seyi would be so unsettled by curses that it would compel the police (and the court) to overreact to superstition.

Add to that the ongoing case of bloggers, Precious Eze, Olawale Olurotimi, Rowland Olonishuwa and Seun Odunlami, hauled before the Federal High Court in Lagos for “acts of cyberbullying” (some reports describe the allegation as “cyberstalking”) against the CEO of Guaranty Trust Holdings, Segun Agbaje, when they published uncomplimentary remarks about him. I am by no means defending those bloggers (who have long pulled down the publications anyway), but accusations of nepotism, power play, and self-enrichment are so commonplace in Nigeria that accusing a CEO will not elicit as much as a gasp. They certainly do not warrant holding people in custody for upward of three months. The police cannot fight cyberbullying with judicial bullying, sorry. 

Even more laughable is the amended charge against them that states their alleged offence can potentially cause “a breakdown of law and order in the Nigerian banking system”? How can anyone cause a breakdown in law and order within the banking system when that sphere is not an extricable part of regular life? The officers who came up with that idea will surely have a profitable gig doing comedies in their police uniform. If they must know, the operational deficiencies and the decline of the high standards for which GTB used to be known (and renowned) will result in “a breakdown of law and order in the Nigerian banking system” faster than the opinion of a blogger no one would have otherwise read.

Add to the growing list of police overreach the case of Abraham Daniel, a former minister at Dunamis International Gospel Centre, Abuja. He was recently summoned for questioning regarding an “investigation” into “cyberbullying”’ following his accusations against his former principal, Pastor Paul Enenche, for reneging their “gentleman’s agreement.” While the police summons appeared civil enough, it is still intimidating, especially given that the issue at stake is a matter of personal differences between two individuals who should resolve their matter privately. If one party can get the police to act on his behalf even in a petty issue, can he still be “cyberbullied”?

These cases are worrisome because they show a growing pattern of judicial abuse that began under the previous administration and is becoming gradually routinised. Do not forget that under alleged civilian President, Maj. Gen. Muhammadu Buhari (rtd), the DSS arraigned a man for treason in the courts for, among other spurious offences, insulting the President. Buhari’s wife also had a young man stalked, arrested, detained, and later charged to court for basically calling her “fat”. What astounded me most was that the police spent six months tracking the guy before they apprehended him. If they demonstrate a similar diligence toward their responsibilities to Nigeria, the country will not be so insecure.

Look at all the spheres all the supposed victims of cyberbullying represent—popular culture, politics, industry, and religion—and understand why this pattern is worrisome. Figures representative of virtually every sphere of our socio-political life are one-trick ponies whose only recourse is to use their clout with the police to perpetrate abuse. That is not good for society by any measure. Even worse, at the rate the police are going with their trivialisation of the law by filing sensational charges over minor issues, they will turn every rabble-rouser into an anti-establishment hero. We should properly delineate what constitutes “cyberbullying” (or “cyberstalking”) so that it stops being exploited by anyone who has some money in their pocket and can purchase justice.

No matter what you think or how you feel about any of those people standing trial for cyberbullying, we should not be so numb that we fail to ask if the issue is about legal protections against malevolent speech or just an increasing pattern of intolerance for human rights. When people who have commensurate power say nasty things against each other on social media, the police never swoop in to “investigate”. Regardless of how vicious the exchange by the warring parties gets, the police never take sides to lament “injurious speech” that therefore warrants filing charges of cyberbullying, cyberstalking or even criminal defamation. It is when the matter becomes a case of the top dog vs an underdog that they become animated. Their conduct calls into question the whole idea of “bullying” as an act of aggression and intimidation. If bullying (cyber- or wherever else it takes place) is about a powerful person preying on a weaker party, what constitutes it when the supposed victim is the one who can afford to hire the police?

How marathon sex fad is sending men to early graves

By Godfrey George

Writing for The PUNCH Newspaper, GODFREY GEORGE explores the rising phenomenon of multiple sex rounds among men and women, highlighting how social pressure, misguided beliefs around masculinity, and the performance-driven culture of modern relationships contribute to this trend.

At 34, Chika Okonkwo has seen his fair share of life’s struggles. From losing both parents in one month when he was 11, to battling homelessness during COVID-19, his life has been a rollercoaster of ups and downs.

A native of Enugu State, he moved to Lagos in search of better opportunities and found his niche as a phone repairer in the busy Computer Village.

Known for his quick wit and steady hands, Chika became renowned for fixing even the most hopeless devices.

But, in his own words, no amount of skill could have prepared him for a near-death experience in the throes of passion that left him reeling for weeks.

The fateful night began innocently. Chika had met a vibrant young woman at a friend’s birthday party a few days earlier. Their connection was instant, and when she invited him over to her apartment for a late-night rendezvous, he thought nothing of it.

“She was beautiful and confident,” Chika recalls. “I didn’t want to seem like I wasn’t up for the challenge.”

What started as a seemingly ordinary night soon spiralled into a test of endurance. After their initial encounter, Chika was ready to call it a night. But his partner, fueled by boundless energy, was far from done.

“She kept saying, ‘One more round’,” Chika recounts with a weak smile. “I was flattered at first. I mean, which man wouldn’t be? But by the third round, I knew I was reaching my limit.”

Ignoring his body’s warning signs, Chika gave in to her demands for a fourth round. That was when things took a turn for the worse. “I started feeling dizzy and short of breath,” he says. “I thought it was just exhaustion, but then my heart started racing. I felt like my chest was going to explode.”

As panic set in, Chika tried to signal that he needed to stop, but his partner misinterpreted his distress as a playful act. When he began to pant heavily and clutch his chest, she finally realised something was wrong.

“I could see the fear in her eyes,” Chika says. “She asked if I was okay, but I couldn’t even speak. I thought I had died.”

Alone, afraid

In the chaos of the moment, Chika’s partner made a split-second decision that still baffles him. Gripped by fear, she grabbed her belongings and fled, leaving him gasping for air on her bedroom floor.

“I couldn’t believe she just left me there,” Chika says, shaking his head. “I was completely helpless. All I could think was, ‘This is how it ends.’”

After what felt like an eternity, Chika managed to drag himself to his feet and splash water on his face. His breathing gradually returned to normal, but the experience left him shaken to his core.

“I sat there for hours, just trying to make sense of what had happened,” he recalls. “I dreaded sex for weeks after that. I didn’t even want to think about it.”

Back at Computer Village, Chika’s near-death experience became the subject of hushed conversations among his colleagues. Though he initially tried to keep the ordeal private, the story eventually spilt out during a lighthearted discussion about relationships.

“They laughed at first,” Chika admits, “but when they saw how serious I was, the mood changed. One of my friends said, ‘You’re lucky to be alive.’ And he was right.”

Reflecting on the incident, Chika said he learnt to approach relationships—and his health—with a newfound sense of caution. “I used to think I was invincible,” he says wryly. “But now I know that even something as simple as overexerting yourself can have serious consequences. It’s not worth risking your life just to impress someone.”

Abiodun Akintomowo, a civil servant, was not as lucky. He died after a sexual encounter with a sex partner in Ondo State in January 2024.

That Sunday, the sound of church drums had faded and the evening breeze began to blow. The father of two, sought solace with a woman, identified simply as Bimpe. That evening, he checked into a modest hotel in the Akinjagunla area of the town for an intimate encounter.

However, as the evening progressed, an unforeseen darkness loomed.

After their encounter, Abiodun fainted, his vitality quickly waning. As he collapsed, Bimpe began to panic. Her frantic cries pierced the hotel’s silence, summoning the manager and concerned patrons. Despite their desperate attempts to revive him, Abiodun’s journey tragically came to an end.

The news of his untimely demise spread through Ondo like wildfire, igniting conversations laced with speculation and sorrow.

Whispers of ‘Magun,’ a traditional Yoruba charm believed to punish infidelity by causing sudden death during intercourse, surfaced.

Some locals, steeped in cultural lore, wondered if Abiodun had fallen victim to this ancient spell, especially given Bimpe’s status as a married woman.

The Ondo State Police Command, led by the Public Relations Officer, Mrs Funmilayo Odunlami, swiftly intervened.

Two individuals were detained: Bimpe, whose real identity remained shrouded in mystery, and the hotel proprietor.

Odunlami stated, “The man was not feeling alright after the sexual intercourse with the lady in the hotel, so he was rushed to the hospital and later died. The two suspects are still in our custody.”

As the investigation unfolded, the community grappled with a complex tapestry of emotions. Abiodun’s family was plunged into profound grief, mourning the loss of a husband and father whose life was abruptly cut short.

Experts who weighed in on the matter suggested that the man’s collapse may have been triggered by his body’s inability to handle the excessive physical exertion. His blood pressure, they noted, had likely shot up beyond normal levels, leading to a state of shock, which may have ultimately contributed to his tragic death.

40-year-old father of 12

The sleepy Tombia-Amassoma Road in Yenagoa, Bayelsa State, was, in May 2024, awakened to an eerie hush as residents discovered the lifeless body of a man in a brothel—an end both tragic and thought-provoking.

He was said to be 40 years old, a father of 12 children, and a man grappling with the challenges of a partial stroke. A Delta State indigene, his name, much like his final hours, remained cloaked in mystery as his story unfolded like an unscripted tragedy.

On a seemingly ordinary Tuesday morning, the man reportedly left his home unassumingly around 8 a.m. His destination? The now-infamous brothel nestled along the axis of Tombia-Amassoma Road.

What transpired within those dimly lit walls has left a community grappling for answers and a family with more questions than closure.

When his lifeless body was discovered, it was a haunting tableau: the man, naked, motionless, and alone in the quarters of the brothel. Not a single commercial sex worker was in sight; they had abandoned the scene, leaving behind only the echoes of his final moments.

Residents crowded the brothel, their whispers mingling with the morning air as they tried to piece together his identity. Neighbours and passersby speculated about his life, his choices, and the circumstances that led to his untimely end. To many, he was just “the man from Delta,” another customer of the brothel who had ventured too far into the shadows.

Some spoke of his struggle with partial stroke, wondering aloud if it was wise for him to engage in what would become a fatal tryst. Yet, it was the silence of the brothel and its usual inhabitants that spoke the loudest.

The brothel in question had long been marked as a “red-light zone,” a space where moral boundaries were blurred, and life often teetered on the edge of secrecy and danger.

Security operatives had raided it before, their efforts to bring order to its chaotic underworld yielding only fleeting success.

Commander of the Vigilante Group of Nigeria in Bayelsa State, Mr Tolumobofa Akpoebibo Jonathan, confirmed the man’s age and familial status.

“He is a 40-year-old father of 12 from Delta State,” Jonathan remarked, his words punctuated by the weight of the loss.

The Command Police spokesperson, ASP Musa Muhammed, also echoed the uncertainty surrounding the incident.

He admitted that investigations were ongoing and promised to uncover the chain of events that led to the man’s death. But for now, speculation reigns supreme.

Death in the shadows of intimacy

Again, in Ondo, tragedy struck one Wednesday evening in October 2022, shattering the calm of a popular hotel and sending shockwaves through the local community.

Lanre, a 45-year-old man, met his untimely demise under circumstances shrouded in whispers after he visited the hotel with a sex worker.

The man, who had reportedly checked into the hotel earlier that evening with his companion, excused himself after sexual intercourse to freshen up in the bathroom. Moments later, a loud thud startled the woman.

Alarmed, she rushed to the door, her frantic cries drawing the attention of the hotel staff.

The scene they encountered was grim: Lanre lay motionless on the tiled floor, unresponsive and lifeless.

Attempts to revive him proved futile. By the time police detectives arrived, the reality of his death was undeniable.

His body was later transported to the morgue at the University of Medical Sciences in Ondo for autopsy and further investigation.

The initial conclusion pointed to “Sudden and Unnatural Death”, but whispers in the community hinted at something far more sinister.

Some suggested exhaustion from an overindulgent romp, while others leaned into cultural folklore, claiming Lanre was a victim of magun.

The incident left Lanre’s family reeling in pain, their mourning laced with unanswered questions. What truly happened in that bathroom? What unseen forces, if any, played a role in his demise?

A shadow cast in Enugu

Three years earlier, in September 2019, a strikingly similar tale had unfolded in a hotel along the bustling Enugu-Onitsha Expressway.

This time, it was a businessman in his late 50s, whose name was shielded from public scrutiny, and who fell victim to the intoxicating mix of lust, age, and, perhaps, reckless choices.

The man, whose story carried echoes of Lanre’s tragic end, had arranged a rendezvous with a widow from Anambra State. Unlike Lanre’s quiet companion, however, this widow would later deny any intimate involvement, her testimony steeped in protestations of innocence.

According to her account, the businessman had consumed two bottles of stout and a suspicious substance believed to be a performance-enhancing drug, seemingly in preparation for a night of passion.

But as the moments ticked by, his demeanour shifted. His breathing became laboured, and his behaviour erratic. Then, without warning, he collapsed.

Her cries for help drew the hotel staff, who immediately contacted the authorities. By the time the police arrived and the body was taken to a nearby hospital, the man’s fate had been sealed.

“I hadn’t even touched him,” she reportedly told investigators, her voice trembling with shock and disbelief. “He just started breathing fast and acting strangely.”

News of the incident reverberated through Enugu, raising eyebrows and setting tongues wagging. But unlike Lanre’s case, this tragedy was met with an almost stoic pragmatism by the man’s family. When his widow arrived from their home state, she was informed of the circumstances surrounding his death. Rather than pursue legal action or delve deeper into the murky details, she chose discretion over drama, a decision echoed by her husband’s relatives.

“It was a shameful death,” a family insider reportedly said. “They just wanted to bury him quietly and move on.”

The widow worked swiftly to secure the necessary documents to retrieve the body, closing a chapter that many in her position might have preferred to leave unopened.

Death in the name of desire

Sexual prowess has long been a source of pride and an unwritten standard of masculinity in many cultures, including Nigeria’s. For many men, their ability to satisfy their partners in bed, often through prolonged or multiple rounds of sexual activity, is seen not just as a personal accomplishment but as a societal expectation. However, this obsession with bedroom performance is increasingly proving deadly.

Stories of men collapsing and dying during or shortly after sex have dominated news headlines in recent years, sparking concern over a dangerous and largely unspoken trend. Behind closed doors, where passion turns into a race for dominance and stamina, the pressures of societal constructs of masculinity and self-worth converge in lethal ways. Men, driven by the desire to prove their virility, sometimes resort to dangerous substances, endure extreme physical exertion, or neglect critical health signals, leading to fatal outcomes.

While these tragedies often evoke shock and momentary discourse, they shed light on a critical public health concern that demands deeper examination.

Deadly obsession with masculinity

The patriarchal fabric of many Nigerian societies ties a man’s value to his ability to dominate—in business, social interactions, and even the bedroom, experts have noted.

A sociologist and researcher based in Owerri, Imo State, Dr Chikeluba Odinaka, said this urge to always dominate creates an unrelenting pressure to meet and exceed expectations.

He said, “For many men, sex becomes more than an intimate act; it is a performance where endurance, strength, and ‘rounds’ become metrics for self-worth.”

“When you ask men why they push themselves to such extremes in the bedroom, they often say, ‘I don’t want her to tell her friends I’m weak.’ It’s no longer about intimacy but about proving a point.”

Odinaka added that the societal pressure is amplified in relationships where the man feels inadequate or fears that a lack of sexual satisfaction might push his partner away.

“In some cases, men also overcompensate after perceived failures in other aspects of their lives—such as unemployment or financial struggles—by excelling in the one area they feel they can control: the bedroom,” he added.

Role of performance-enhancing drugs

To meet these lofty expectations, many men turn to performance-enhancing substances, ranging from herbal concoctions and over-the-counter drugs to prescription medications.

These substances, often taken without medical guidance, can cause dangerous spikes in blood pressure, irregular heartbeats, or even cardiac arrest—particularly in men with underlying health issues.

A study by the Nigerian Medical Association in 2022, revealed that 60 per cent of men aged 25–45 in urban areas have used some form of performance enhancement for sexual activity.

Alarmingly, 30 per cent of these men admitted to mixing drugs or taking more than the recommended doses, believing that “more” equals “better.”

Health experts have consistently warned against the misuse of such drugs. “These medications are designed for specific medical conditions, not for recreational use,” said a cardiologist, Dr Funmi Oyetunde.

“When men use them recklessly, they gamble with their lives.”

Physiology of overexertion

Sexual activity, while often regarded as a pleasurable act, places significant physical demands on the body.

During sex, the heart rate increases, blood pressure rises, and muscles are actively engaged. For a healthy individual, these changes are manageable.

However, for men with undiagnosed health conditions like hypertension, diabetes, or heart disease—ailments common in Nigeria—prolonged or intense sexual activity can lead to fatal outcomes such as heart attacks or strokes.

“When a man goes for multiple rounds, he’s essentially forcing his body to recover and re-engage in high-intensity activity without sufficient rest,” explained physiologist Dr Chika Nnaji.

“It’s like running a marathon, pausing briefly, and then sprinting again without recovery. The body can only take so much.”

Also speaking on the medical dynamics of sex, a medical practitioner and Co-Founder of Prive, a men’s healthcare brand, Dr Olusina Ajidahun, stated that there are four distinct phases of sexual activity: excitement, plateau, orgasm, and resolution.

He explained, “The first phase, excitement, begins with arousal. For men, this is when an erection occurs. For women, the labia majora swells, and beneath it, the labia minora becomes more prominent. The body begins to prepare for sexual activity.

“The next phase is the plateau. During this stage, the body is fully prepared for sex. Blood flow increases, and physical sensations intensify.

“Orgasm follows as the third phase. This is the crescendo or peak of sexual activity. For men, reaching orgasm is typically faster than for women, often taking about 20 minutes in one or two rounds of intercourse. This discrepancy leaves many women unsatisfied because their climax may require more time or stimulation.

“Finally, the resolution phase marks the return of the body to its baseline state. For men, this includes the penis returning to its normal size, while for women, certain physiological changes occur within the vagina.”

‘Women require more time to reach orgasm than men’

He also noted that it was important to recognise that the sexual experience isn’t just about men; it involves satisfying both partners.

“While a man may engage in 20 to 30 minutes of sexual activity, many women do not climax within that time frame. In fact, research suggests that 70 to 80 per cent of women have never experienced a climax in their entire lives. Some women require one or two hours of stimulation to achieve orgasm. This lack of satisfaction can strain relationships and, in some cases, lead women to seek satisfaction outside of their marriage,” he said.

Ajidahun further added that techniques such as oral sex, anal sex, stimulation, and prolonged foreplay can enhance satisfaction. He said by targeting erogenous zones, women may not feel the need to demand additional rounds of intercourse.

“The key is communication and understanding between partners,” he noted.

 ‘Peer pressure killing young men’

Among younger people, the medical practitioner noted that societal pressures and peer conversations about sexual performance can exacerbate the issue. It becomes less about genuine satisfaction and more about living up to perceived expectations.

“There are also cases where men, due to medical conditions like premature ejaculation or erectile dysfunction, seek to compensate by engaging in multiple rounds of sex. These individuals may not achieve adequate satisfaction and sometimes turn to enhancers such as aphrodisiacs. When such drugs are used, men may feel compelled to continue until the effects of the medication wear off.”

Stigma of weakness

One of the reasons this trend persists is the stigma surrounding male vulnerability. For many men, admitting to fatigue, declining sexual stamina or even health problems feels like an admission of failure. This cultural aversion to appearing weak prevents men from seeking help or discussing concerns with their partners.

“In our society, men are not encouraged to express vulnerability,” noted senior psychologist Usen Essien. “When a man can’t perform sexually, it’s often seen as a deficiency of character rather than a medical issue. This mindset pushes men to dangerous lengths to avoid ridicule.”

Older men should avoid multiple sex rounds – Physician

A medical practitioner, Dr Jennifer Emokai, said the acceptable benchmark depends on the age, stamina, and health of the man involved.

She said, “Younger men can go multiple rounds while older men can go fewer rounds. Men with health issues such as heart conditions, diabetes, and nervous system conditions, etc., will have their health and sexual function affected, hence they are not advised to engage in multiple sex rounds.”

The physician also noted that men should be aware of when they have reached their threshold for sex, listen to their bodies, and not engage when they feel exhausted.

“A lot of discipline and self-control is important for people who care about their health and well-being. An exception may be those men who are under the influence of drugs to enhance their sexual performance and those with mental illness such as mania; those ones may not have that control or discipline to avoid overexerting themselves,” she added.

Insatiable urge

A cleric and social commentator, Pastor Itekena Chepaka, said there was a pervasive cultural narrative that equates a man’s sexual prowess with his masculinity, often measured by the number of consecutive sexual rounds he can perform.

“This societal expectation exerts immense pressure on men to engage in multiple sexual encounters, sometimes to the detriment of their health and well-being. Men often face direct or indirect pressure from their social circles to conform to expectations of sexual endurance and frequency. Failure to meet these standards can result in ridicule or questioning of one’s masculinity. This is unnecessary. One round of sex is more than enough, and men should know that.”

70% of men aged 18 to 34 desire three sex rounds – PUNCH Investigation

On November 9, this reporter sent out a daring questionnaire to a group of men to know how many sex rounds they considered satisfactory.

The response was mind-blowing: 70 replies came indicating the sexual prowess of men aged 18 to 35 and those 45 to 70.

The response was a stunning revelation of sexual stamina preferences across two very distinct age groups.

The data, painstakingly analysed with the help of an expert data analyst, Ihechilurum Ikechukwu-Ogodo, exposed eye-opening trends that paint a fascinating picture of men’s sexual endurance and their expectations in the bedroom.

For the younger group—men aged 18 to 35—an overwhelming 70 per cent declared that three rounds or fewer were their limit during sexual activity.

This sets a clear stamina threshold, which many younger men seem to adhere to. Shockingly, 15 per cent of these men revealed that just one round was enough for them, while another 15 per cent felt two rounds were sufficient.

But here’s the kicker: only a tiny fraction, a mere 7.5 per cent, claimed they could go beyond three rounds.

What’s even more eye-catching is that many of these men confessed to using sexual enhancers to push beyond their limits.

Then, the plot thickens. Among the older group— 45 to 60—the data flips the script entirely. A striking 79 per cent of these men reported that just two rounds, or less, was all they needed to feel satisfied.

It’s a sharp contrast to the younger generation, and it’s clear: age is taking its toll on stamina. Yet, 10.5 per cent of these older men admitted that they could still push beyond two rounds, but not without the help of sexual enhancers.

Another 10.5 per cent were uncertain, hinting at the influence of health issues, lifestyle, or other personal factors that may contribute to their lack of clarity.

Ikechukwu-Ogodo, while analyzing the data, noted that there’s a stark decline in stamina as men age.

He pointed out that older men’s preference for fewer rounds correlates with the biological realities of ageing.

But the most intriguing was the reliance on sexual enhancers among both the younger and older groups, revealing an unsettling dependence on external aids to maintain sexual performance.

“The younger group’s admission of using enhancers, even when they exceed three rounds, strongly suggests that societal pressures to perform—along with a deep-seated perception of sexual prowess—play a crucial role in their behaviour. The data doesn’t just expose the physical decline in stamina with age; it also hints at the powerful social and psychological forces shaping men’s sexual expectations and behaviours,” Ikechukwu-Ogodo explained.

Culled from The PUNCH Newspapers

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