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That Ojaaba Ibadan court of dirty linen, By Funke Egbemode

Every Saturday, I reach for the Saturday Tribune to read the latest tales of dirty underwear from Ibadan’s courts of broken marriages. There are always stories—divorce petitions and intimate scandals—from the Chief Customary Court sitting at Ojaaba in Ibadan.

I once asked the editor of the paper whether there were no Catholics in Ibadan and whether that court ever went on holiday. He laughed and told me that even in Rome, the home of Catholic marriage, people file for divorce and wash their dirty, stinking linen in public every week.

He pointed me to the Rome News Tribune, which, on April 4, 2026, published on its website the names of people who “filed for divorce through the Floyd County Superior Court Clerk’s Office for the week of March 23, 2026″. That Roman newspaper went on to name names. I avoid doing that here.

What struck me, however, is that there is no hallowed ground anywhere when it comes to the sanctity of marriage.

People exit marriages for all sorts of reasons and faults. Sometimes, the cause may be as trivial as a spouse not knowing how to neatly press a toothpaste tube; at other times, it may be as grave as outright betrayal.

In some cases, partners simply drift apart without formal divorce proceedings.

But it can be deeply painful—or downright foolish—for a partner not to realise when the market is over. Market. Yes, marriage is a market: it is about buying and selling, offer and acceptance. That is why it is a contract.

In 2013, I wrote a piece titled “Ladies, this is how to know your man is through with you.”

Since that piece was written 13 years ago, much water has passed under the bridge of both great and not-so-great marriages.

Read Also: Echoes of Trauma: The cost of looking away, By Lillian Okenwa

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Because if lice will not stop living in the hem of a dress, the fingers will not be free of blood. I reproduce that 2013 piece here verbatim:

So, how do you know if you are being dumped or if you are already the ‘dumpee’ even this minute? First, let us agree that not all relationships end in ‘I do’. Many end in ‘I don’t’. If a man no longer wants to ‘do’, you would do well, my sister, to learn to let him go.

When a man is done with a relationship, he is done. He may not look like he is even lacing up his boots, yet he may have left you weeks ago. A woman needs to learn how to read the signs—and what to do. Unlike women, who are often sentimental about ending relationships, men tend to be more logical.

If they want out, they head for the door. Some try to be nice about it—though I doubt there is a nice way to dump a woman—but a man who is through is through. Trying to stop him is, most times, a waste of time and energy. When a man finds himself in a tight corner, the first person he looks out for is himself. He may not intend to hurt, but hurt is what follows. The dumper may even be more hurt than the dumpee—if you get my meaning. Perhaps that is why the stench from dump sites is always so terrible. Dumping is simply bad business.

So, how do you know you are being dumped—or already dumped? Again, let us agree that not all relationships end in ‘I do’. Many end in ‘I don’t’. If a man no longer wants to ‘do’, it is wiser to let him go. Not that you can stop him if he is already eyeing the door, but it is easier on the dumpee if she holds a meeting between her heart and her head—and they agree not to cause a scene.

Here is one sign: he stops asking detailed questions about your movements. If he once checked on you three times between leaving the office and getting home but now only asks, “How was your day?”—and quickly changes the subject when you begin to explain—let the green light in your head turn amber. If you mention a dinner and all he says is “okay” without asking who is hosting, where it is, or what you will wear, you are losing your grip. As far as he is concerned, you can go jump in an acid lake.

He will also stop explaining his own movements. If you see another woman in his car and stop him, a “nice” dumper will greet you, say he is in a hurry, and move on. Note: he does not introduce her, nor explain who you are. Count yourself lucky he even stopped—and keep that amber light on. You are no longer as important as you used to be. Or did you believe the “I’m in a hurry” line?

If you have met members of his family, be alert to a sudden chill. Watch for smiles that do not reach the eyes, pitying looks, and barely concealed relief when you say you are leaving. They may like you—but he has likely introduced someone else and told them he is done with you.

When a man begins to make himself unavailable and unapproachable, he is signalling that the deal is off. If weekends once spent together are now always “busy”, do not ignore the alarm bells. If you visit unannounced, you may well find your replacement.

If the man who once could not keep his hands and eyes off you now sees you in lingerie, adjusts his glasses, and returns to his laptop or iPad, you are likely headed for the dumpsite. If he walks past you in the shower without a second glance, there is cause for serious concern.

If your ten calls a day have dwindled to one—or none—you are a dumpee awaiting formal confirmation.

That man has moved on. I suggest you do the same.

Yes—this is my verdict in my capacity as Chairman, National Assembly Joint Committee on Intimate Affairs.

The views expressed by contributors are strictly personal and not of Law & Society Magazine.

Echoes of Trauma: The cost of looking away, By Lillian Okenwa

Even the rich know it. The quiet, unsettling fear that defines present-day Nigeria.

Their children study abroad. Their lives are built elsewhere. Many of those entrusted with fixing our schools, our roads, our economy, our laws have secured comfort beyond our borders. Their families live in systems that work, in societies shaped by accountability, structure, and foresight. Yet here at home, the same sense of urgency is absent.

And so, Nigerians continue to grapple, day after day, with insecurity, economic hardship, and the struggle for basic existence, wondering why those who benefit from functioning systems elsewhere cannot replicate even fragments of that reality here.

Across the country, people are no longer just citizens. They are becoming commodities. Taken from their homes, from roads that have long been abandoned to decay, from communities left exposed. If the roads do not claim them, then armed men will. Kidnappers who demand ransoms that families cannot afford, or worse, who reduce human life to something expendable.

Villages are emptied. Towns are scarred. Lives once rooted in dignity are displaced into uncertainty. The proud homeowner now stands in line, waiting for aid in overcrowded camps, dependent on gestures that should never replace governance.

And yet, we say there is a government.

Where are the leaders?

Their families may be safe, far removed from this daily reality, but distance does not erase consequence. It only delays it.

When the President visited Jos, he remained at the airport. It was described as strategy. Logistics. Security. But pain does not exist at a distance. Devastation cannot be understood from behind guarded walls. Jos, like Benue, Kaduna, Kwara, and so many other places, continues to bleed in ways that words struggle to capture.

For how long will this continue?

Do we lack the capacity to fix what is broken, or have we simply grown accustomed to looking away? What will it take to stop this slow unravelling of a nation? And somewhere beneath all of this, a quieter question lingers. Is there still hope?

The truth is, what we are witnessing today did not begin today. It is the result of years of neglect, of issues ignored, dismissed, or postponed. Now they stand before us, undeniable and consuming. Those who believe they are insulated, who think distance or privilege offers protection, may need to pause and reconsider.

Because nothing festers in isolation forever.

A society that fails its children is already writing its future. A child who is guided becomes a citizen who builds. But a child who is abandoned, unheard, and unseen may grow into the very instability we now fear.

What we ignore today does not disappear. It returns, louder, closer, and far more difficult to confront.

Until we learn to face what we have long avoided, the echoes will not fade.

A lawyer and equity advocate, Lillian can be reached at [email protected]

“They ordered her on the bed so I decided to strike” – Cameroonian man shot while defending his wife during armed robbery at home

A realtor, Nguni Urbain has narrated how he was shot while defending his wife during a violent robbery at his home in Bunduma, Buea, Cameroon.

According to Urbain, two armed men invaded his house, making away with cash, valuables, and money from his mobile account.

The situation escalated when one of the attackers attempted to r@pe his wife, prompting him to resist.

He hit the assailants and managed to open the door, raising an alarm. 

He was shot in the chest during the struggle but the bullet missed vital organs. The assailants fled shortly after.

The victim is currently receiving treatment in a hospital in Buea.

“Hello valued customers and followers. 2 armed men invaded my house, collected money, withdrew from momo accounts, tied me hands and legs at the back,” he wrote in a Facebook post on Monday, April 6, 2026.

“I finally pleaded until they freed my hand and legs after which they tied my mouth and took me to the room, ordered my wife on the bed so I decided to strike. 

“After hitting them I succeeded in opening the door and stepped out still struggling and shouting. He shot me on the chest.

“The bullet passed directly and bust my back. They tune while I undergo treatment and we thank God for my life

They ordered her on the bed so I decided to strike - Cameroonian man shot while defending his wife during armed robbery at home
They ordered her on the bed so I decided to strike - Cameroonian man shot while defending his wife during armed robbery at home
They ordered her on the bed so I decided to strike - Cameroonian man shot while defending his wife during armed robbery at home
They ordered her on the bed so I decided to strike - Cameroonian man shot while defending his wife during armed robbery at home
They ordered her on the bed so I decided to strike - Cameroonian man shot while defending his wife during armed robbery at home

23-year-old man to face trial in Ondo over rape of teenager

The Ondo State Police Command says it will arraign a 23-year-old man, Emmanuel Usman, over the alleged rape of a 14-year-old girl in the Ijebu Owo area of the state.

PUNCH Metro learnt on Monday from a statement by the Ondo State Police Public Relations Officer, Abayomi Jimoh, that the arrest followed a report by the victim.

Jimoh noted that the victim alleged that the suspect dragged her into an office where he had carnal knowledge of her without her consent.

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He stated, “The Ondo State Police Command under the leadership of CP Adebowale Lawal wishes to inform the general public of a reported case of defilement which is currently under thorough investigation by the Command’s Gender-Based Violence Unit.”

“The case was reported on the 29th of March, 2026, by a 14-year-old female (name withheld for confidentiality), a resident of Ijebu Owo.

“According to the report, the victim alleged that on the same date, one Emmanuel Usman ‘M’, aged 23 years, forcefully dragged her into his employer’s office located along Ijebu Owo, where he had unlawful carnal knowledge of her without her consent.”

The PPRO added that the victim also alleged that the suspect threatened her with dire consequences should she disclose the incident to anyone.

He added that the victim, however, defied the threat and reported to the police.

He continued, “Upon receipt of the report, operatives swiftly moved into action, leading to the arrest of the suspect. He is currently in police custody and has made useful statements that are aiding the investigation.

“He will be charged in court accordingly upon conclusion of the investigation. However, the victim has been taken to the General Hospital, Owo, where she received necessary medical care.”

Jimoh stated that necessary medical and psychological support has been offered to the victim, adding that the Commissioner of Police has directed that the case be handled with diligence, sensitivity, and urgency to ensure justice is served.

“The Command strongly condemns acts of defilement and all forms of abuse against minors and assures the public that such offenders will be brought to justice in accordance with the law.

“Parents, guardians, and members of the public are advised to remain vigilant, educate their wards on personal safety, and promptly report any suspicious or criminal activities to the nearest police station,” he concluded.

PUNCH Metro reported on March 22 that the command arrested a 21-year-old man, Alabi Anthony, for allegedly raping and killing a woman, Olaseni Veronica, in the Iboropa community in the Akoko North-East Local Government Area.

Jimoh had stated that the suspect reportedly strangled the victim to death after the alleged sexual assault last week.

Detectives were said to have acted on credible intelligence by tracking the deceased’s missing phone, which led to Anthony’s arrest.

Murderer or a martyr? The tragic life of Mary, Queen of Scots

Few women in history have inspired as much literature and art as Mary Stuart. Her life has captivated creators across centuries, from Friedrich Schiller’s verse play to Gaetano Donizetti’s opera, not to mention countless films and biographies. In one biography, written by Stefan Zweig, the Austrian author observes that Mary’s life and the strength of her character were shaped by the controversy surrounding her since birth: “Never was she allowed to develop her ego unhindered. All her life long she would be the pawn of policy; be queen or heiress; ally or foe; never simply child or girl or woman.” Mary Stuart has been cast in two opposing roles: martyr in the eyes of Roman Catholics, heretic in those of Anglicans. Paradoxically, the body of evidence about her life obscures rather than clarifies the truth.

Click here to continue reading.

This war-torn village is fighting to keep Christ’s language alive

When Michline Zarour talks— anything from telling a friend a joke to whispering a lullaby to her son—she does so in Aramaic, the same language Jesus is said to have spoken. Zarour is from the small Syrian village of Maaloula, one of the few places left where Western Aramaic, Christ’s mother tongue, is still used in daily life.

“Maaloula is a magical town, and nothing like it will ever exist again throughout time. I am lucky to belong to this sacred place,” Zarour says. She certainly isn’t wrong: Her village is nestled in a cleft in the rugged limestone hills of the high-altitude Qalamoun Mountains. Squat, sun-bleached homes and churches cascade down the slopes. Steep and narrow alleys snake toward ancient monasteries overlooking the vast, arid valley below. The village’s name—derived from the Aramaic word ma’la, which means “entrance”— aptly reflects the setting: the mouth of a dramatic gorge.

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How India plans to count 1.4 billion people

A man speaks on a mobile phone as he walks across a crowded market in Varanasi, India, on October 25, 2025. Niharika Kulkarni/AFP/Getty Images

India has kicked off a mammoth exercise to count its entire population – all 1.4 billion of them, give or take a few, in a census initially delayed by the pandemic then administrative issues.

Over the next year, more than three million people will go door-to-door, traveling through megacities and remote villages, to tally up every household and resident of India – and collect data on their social and economic characteristics.

For the first time in almost 100 years, the survey will include caste – a controversial decision that some say could further entrench divisions.

The final count will not be known until next year, underscoring the vast scale of an exercise that seeks to capture the contours of one of the world’s most diverse and complex societies.

Here’s what to know.

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Too much screen time could harm your child—experts issue stark warning to parents

New government guidance suggests "screen swaps" to encourage more reading together or playing games

Children under the age of five should be limited to one hour of screen time a day, while under-twos should not be watching screens alone, new government guidance says.

It advises parents to steer clear of fast-paced videos and use screens together where possible. The guidance also suggests “screen swaps” – taking screens away to read stories together or playing simple games at mealtimes.

The guidance is the first evidence-backed, practical advice issued by the government, but ministers say it will be kept under review as more evidence emerges.

“This is still quite an unknown area in lots of respects and we’ve taken a precautionary approach,” Education Secretary Bridget Phillipson said.

Children’s commissioner for England Dame Rachel de Souza and Russell Viner, professor of paediatrics and adolescent health at University College London, have reviewed the latest evidence, finding that long periods of time spent on screens alone can affect children’s sleep and physical activity, which are key to their development.

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HRM Akpomudje, SAN becomes chairman of Body of Benchers

HRM Albert Akpomudje, SAN, FCIArb, Eyavwie-Alakal I, the Ohworode of Olomu has stepped in as Chairman of Nigeria’s Body of Benchers (BoB).

A revered traditional ruler and Senior Advocate of Nigeria Akpomudje brings to the role a rare blend of intellectual depth, cultural wisdom, and unwavering commitment to justice.

As former Vice Chairman, his appointment signals a renewed hope for discipline, ethical rebirth, and institutional strength within the legal profession.

At a time when the Nigerian judiciary faces intense scrutiny and growing public demand for accountability, his leadership is expected to usher in a new era defined by courage, reform, and zero tolerance for professional misconduct.

Lawyers across the Country widely regard his emergence as a decisive step toward restoring confidence in the Body of Benchers—the apex institution responsible for the call to the Bar and the regulation of legal practitioners.

Akpomudje’s track record speaks for itself. As a legal luminary, he has distinguished himself through decades of impeccable service, shaping legal thought and mentoring generations of lawyers.

As the Ohworode of Olomu, he has demonstrated exemplary leadership rooted in justice, fairness, and community advancement since his coronation on 15th November 2025.

These dual roles uniquely position him to bridge tradition and modernity in steering the Body of Benchers toward a more credible and impactful future.

His chairmanship is expected to confront long-standing challenges within the legal profession head-on—ranging from declining ethical standards to procedural inefficiencies.

There is widespread anticipation across the Bench and Bar that he will enforce stricter disciplinary measures while promoting merit, transparency, and professionalism at all levels.

According to Akpomudje, “My emergence is more than a personal achievement; it is a call to action for the entire legal community.

“It underscores the urgent need for reform and the collective responsibility to uphold the sanctity of the legal profession.

“Under my stewardship, the Body of Benchers must rise to meet the expectations of Nigerians who look to the law as the last hope of the common man.” He said.

In HRM Albert Akpomudje, many see not just a chairman, but a reformer, a stabilizing force, and a symbol of what the Nigerian legal system can and should represent. His tenure begins with high expectations—and an even higher responsibility to deliver lasting change.

Olomu Kingdom in a signed congratulatory message signed by Dr. Folunsho F. Abudu, President General of Olomu described the Ohworode emergence as another great achievement for Olomu kingdom.

‘Can Being a Woman or a Christian Disqualify a Judge in Shari’a Appeals?’ –Mai-Jega v. Haruna (2026) 4 NWLR (Pt. 2033) 47, By Isah Bala Garba

Although the facts of this case are not violent, they are quite telling, as it involves family dispute; that reminds us that even blood relations are not immune from conflict, especially when land is involved

It was an extended family of late Alhaji Haruna III, a traditional ruler (Sarkin Kabi Jega) of the Jega Emirate in Kebbi State, Nigeria. Sarkin Kabi Jega, as he then was, had 4 wives, 25 male children, and 13 female children.Upon his demise in 2006, issues now ensued among the children as to a specific parcel of land.

ALHAJI HARUNA HARUNA MAI-JEGA, who could be inferred to be the eldest son, was the Appellant in this case. He was called upon by his brothers: ALHAJI GARBA HARUNA, MUSLIM HARUNA, JUNAIDU HARUNA, and ABDUSSALAM HARUNA, who are the Respondents, to share their father’s land among the children as their joint inheritance, including the one being used by the Appellant as farmland.

The Appellant, in response, vehemently protested and denied the joint ownership of the land. He contended that the said farmland belonged to him alone, as it was given to him as a gift by their deceased father since 1983. He further claimed that all the Respondents and the father’s surviving wives were very much aware of the said gift.

The Respondents (Alhaji Garba Haruna & 3 others), in a bid to ensure the distribution of the said land without hesitation, instituted an action at the Upper Shari’a Court, Jega, Kebbi State, for the court’s determination on 14/4/2016.

Trial began!

The Appellant maintained his ground that the property was a gift to him and informed the trial court that his witnesses were his three stepmothers, as the purported gift was made in their presence. He vigorously urged the court to summon them to appear and testify. They appeared; however, to his dismay, not in his favour as they all testified that they did not know of the purported gift.

At the conclusion of hearing, the trial court held that the Appellant had no case. He could not establish the purported gift, and the court consequently held that the farmland belonged to their late father and ordered that it be shared among all heirs.

The Respondents were happy, such victory is certainly worth being happy about. I would also be happy; if it were you, wouldn’t you be happy? Of course, everyone would be happy. But the Appellant was not happy. He believed the trial court erred and proceeded to the Shari’a Court of Appeal. There the entire decision of the trial court was quashed and the gift purportedly claimed to be made in his favour by their father was affirmed. It’s then the turn of the Appellant to be equally happy, while the Respondents would not.

And indeed, they were not. That explains why they further appealed to the Court of Appeal, which set aside the judgment of the Shari’a Court of Appeal and restored the decision of the trial court (judgment delivered on 7th December 2018). Imagine their smiling faces once again. Looks like a back-and-forth movement, like a pendulum, right? That’s litigation for you; very uncertain making parties never to settle until it is finally settled.

He (the Appellant) therefore, being aggrieved, found his way to the Supreme Court; the final box stop of every litigant. This is where the case takes an interesting turn, as the Appellant took a new dimension in his argument. Not just any argument, but one on jurisdiction; the lifeblood of every suit. He contended inter alia that the members of the panel that sat over the appeal in the Court of Appeal were not qualified to do so.

Put differently, it was his contention that Hon. Justice Fredrick O. Oho, J.C.A., one of the panellists at the Court of Appeal, was not learned in Islamic Personal Law, while Hon. Justice Amina A. Wambai, J.C.A., being of the female gender, was not qualified to be a judge based on the principles of Islamic Law. As such, there was a flagrant defilement of the provision of section 247(a) of the 1999 Constitution (as amended) and the principles of Islamic Law, thereby rendering the entire proceedings before the Court of Appeal null and void.

At first reading, one may be tempted to pause and feel like applauding learned counsel for the Appellant, as the argument sounds brilliant. But is that actually the law? Can the argument be said to be potent and capable of disclosing any hostility to the judgement of the lower court, considering the prevailing practice of constitutionalism in Nigeria?

The Supreme Court, per J.Y. TUKUR, J.S.C. (who read the leading judgment), eruditely addressed the above questions. His Lordship acknowledged that under classical Islamic jurisprudence, it’s settled and beyond contention that a judge must be male not female, muslim not christian, Son not servant and sane not insane making reference to authorities such as Asalul Madari, Vol. 3 p.196; Tuhfa (Ihkamul Ahkam); and Qawa Ninul Fiqhiyy, p.228. Therefore, the argument of counsel to the Appellant was indeed rooted in the toga of Islamic principles.

HOWEVER, when viewed through the lens of constitutional validity, section 247 of the 1999 Constitution (as amended) provides that:

‘The Court of Appeal shall be duly constituted… if it consists of not less than THREE JUSTICES… LEARNED IN ISLAMIC PERSONAL LAW.[Capitalizations mine, for emphasis]’

A sober and meticulous reading of this unambiguous Provision reveals that the only requirement is that not less than three Justices must be learned in Islamic Personal Law. Nothing more, nothing less. No single word therein suggests ‘Gender’ or ‘Religion’ whatsoever.

Regrettably, My Lord observed that: that’s the state of things as реr the рrоvisions of the Constitution. This lacunae саn only bе filled bу аn amendment of the relevant provisions of the Constitution bу inserting where nесеssаrу the provision that the ‘JUSTICES LEARNED IN ISLAMIC PERSONAL LAW MUST ALSO BE MALE MUSLIM JUSTICES’ to bring same in line with the principles of Islamic Law, and that саn only bе done by the legislature not the Court, because to import such requirements into the provision, by the court, would be to legislate from the bench, something the judiciary must never do.

Furthermore, the contention that Hon. Justice Fredrick O. Oho, J.C.A., being a Christian, was not qualified remained mere conjecture in the realm of speculation, as there was no evidence assembled by the appellant before the court that the learned Justice lacked the requisite qualification. After all, legal knowledge is acquired, not inherited. Who says a Christian judge cannot be learned in Islamic law?

In addition, the court rejected the Appellant’s argument that the matter was one of title to land falling within the exclusive jurisdiction of the High Court. The court held that, from the Plaintiffs’ claim at the trial court, the issue was one of inheritance, which squarely falls within Islamic personal law.

In drawing the curtain, the Supreme Court also gave due consideration to the argument on the unsigned document purported to evidence the gift. The court agreed with the Appellant that, unlike under common law, the requirement of signing a document for it to be valid and binding is not known to Islamic law. In Islamic law, the validity of a document depends inter alia on the presence of witnesses, the conduct of the parties, and the fulfilment of contractual conditions, not the mere presence of a signature. Consequently, the Supreme Court was not persuaded, therefore, refused the invitation to set aside the judgment of the Court of Appeal.

The appeal was dismissed.

The judgment of the Court of Appeal was affirmed.

And the farmland remained part of the estate.

Lastly, it is gleanable from the phraseology and tenor of the analysis above that this decision of the Supreme Court was not only legally sound but also in alignment with the spirit and tenet of constitutional provisions. Particularly on the issue of the competency of Justices based on gender and religion, the court could be said to have stood firmly on the supremacy of the Constitution. However, this propels me to observe that the assertion that Islamic law is a distinct legal system in Nigeria may, to some extent, be overstated, because when its principles conflict with constitutional provisions, it is the Constitution that stands tall, and Islamic principles bow or kowtow to the sovereign nature of the constitutional provisions. In this case, it did. And perhaps it must always do. As therefore, suggested by My Lord J.Y Tukur, until the Constitution is amended to expressly incorporate such requirements ‘Justices learned in Islamic Personal Law must also bе male Muslim Justices’, that remains the law, and, as always, we say: as the court pleases.In the light of this brief juridical survey, I say no more.

-Isah Bala Garba is a Level 400 student of Common and Islamic Law and a Senior Advocate of Bayero University, Kano,(SABUK).He has authored numerous legal articles and analyzed many cases in clear, plain language. He can be reached for comments or corrections via: Email: [email protected] Tel: 08100129131

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