It was a sweltering Saturday, the 14th of March, and the air in Ibadan was thick with more than just the impending rain. An estimated 8.5 million residents across the state could have sat huddled around transistor radios or clutched smartphones, their lives momentarily paused as a prominent commentator’s voice crackled through the airwaves. Analyzing the gubernatorial hopeful from Oke-Ogun, the pundit infamously declared the man had “come at the wrong time.” He was profoundly wrong, missing the heartbeat of a city that had outgrown its own legends. The demographic architecture of Ibadan in 2026 has reached a point of no return; the old, rigid claims of “indigeneity” have been quietly submerged by a massive, breathing majority that no longer recognizes the borders of yesterday.

This isn’t just about numbers on a spreadsheet; it is about Iya Bola, a mother of four from Igangan in Ibarapa selling akara by the roadside along Iwo Road and Ifedola a recent graduate software engineer working for a United States major tech firm from an Are Avenue Bodija co-working space, the eldest son of an Amotekun Officer from Saki or muslimat from Afijio, just starting a beauty shop in Agbowo with thousands of online followers on TikTok and global clientele. Recent population data and utility density maps reveal a metropolis that has swelled to nearly 4.5 million souls. Yet, the revelation shattering the political status quo is that over 70% of these residents are “non-indigenes”—migrants and their children who may not have an ancestral compound in the red-earthed valleys of Oja’ba or Mapo, but who have poured their sweat into the city’s foundations. These are the people who pay the taxes, drive the day-to-day commerce, and inhabit the sprawling new estates that now define the 11 Local Government Areas of the capital.

For decades, this 70% majority was a “silent” partner in the Oyo project, but in 2027, they have transitioned from a passive audience to the ultimate Deciders. In previous political cycles, the “Ibadan-indigene” card was the only valid currency at the ballot box, but the landscape has shifted beneath the feet of the old guard. The real power now rests in the high-growth corridors of Ibadan North, Ido, and Akinyele—neighborhoods where the human footprint has expanded by over 25% since the last census. These residents have watched the city evolve into a global hub, and they have decided that the leadership must finally mirror the diverse hands that actually built the modern skyline. The old “Agbo-Ile” politics—the politics of the ancestral compound—is becoming a fading echo, replaced by a mandate written in the diverse boardrooms of the new Oyo.

To understand why this human shift is so tectonic, one must look back at the historical “melting pot” of the 19th century. As academic Akinwumi Ogundiran explores in The Yoruba: A New History (2020), archaeological evidence like ceramic sequences suggests that Ibadan was never meant to be an exclusive enclave. It began as a “war camp”—a military republic—where merit trumped lineage. Bolanle Awe, in The Rise of Ibadan as a Yoruba Power (1964), reinforces this, noting that the city’s early strength came from a “heterogeneous” military class. It was a place where a brave soul from anywhere in Yorubaland could become a leader. Today’s migrants are simply the modern version of those 19th-century pioneers, reclaiming a meritocracy that was the city’s original gift to the world.

The Oke-Ogun sub-group, hailing from the northern and western frontier towns like Iseyin, Saki, and Igboho, has long carried the weight of being the state’s “frontier” population. In his sociological work, Biodun Adediran (1984) describes these people as a vital buffer between the Oyo heartland and external territories. This history of resilience has bred a demographic that is as tough as it is enterprising. Unlike the inner-city core, Oke-Ogun indigenes carry a unique cultural synthesis from their northern neighbors. Medical and anthropological research by M.O. Mudasiru (2002) even notes that the “Deciders” in the new estates have different health and infrastructural needs—preferring modern private-sector efficiency over the communal, high-density living structures of the traditional Agbo-Ile requiring communal sanitation and monitoring officers (wole-wole).

Beyond the Yoruba sub-groups, the human tapestry of Ibadan is enriched by the Hausa-Fulani, Igbo, Edo, and Delta communities. The Hausa-Fulani, concentrated in the Sabo area, were famously analyzed by Abner Cohen (1969) for their ability to dominate the cattle and kola nut trades through tight-knit cultural networks. Meanwhile, the Igbo and Delta populations represent what U.C. Nwankwocha (1998) calls a “mercantile diaspora,” a group that moved to Ibadan when it was the administrative crown jewel of the Western Region. These families have lived in Ibadan for generations; their children speak the local dialect with a distinctive lilt, and they view the city’s progress as their own. To them, the “settler” label feels like an ill-fitting coat they are ready to shed. I personally know the Group Managing Director of one of Africa’s largest financial institutions, a non-indigene whose childhood was in Ibadan and the family have remained here for decades.

Furthermore, the Ekiti indigenes who settled in Ibadan following the 19th-century Kiriji wars have become an inseparable part of the city’s DNA. N.A. Fadipe (1970) explains how these refugees and soldiers transformed into a permanent sub-demographic. Philosophically, the very definition of an “Ibadan man” is rooted in the concept of Ilú t’onígbèjà—the city that protects the stranger. As Toyin Falola (2012) discusses, this inclusive philosophy is why groups from Edo to the Delta have historically found a home here. It is a humanistic tradition that says: “If you add value here, you belong here.” This philosophy is now the primary driver for a non-Ibadan governor, as the “stranger” has finally become the host.

In a moment of profound statesmanship, the traditional nobility and economic moguls of the city have begun to listen to these silent shifts. Recognizing that the stability of the “Pace Setter” state depends on perceived justice, a historic consensus has quietly formed to zone the governorship outside Ibadan for the upcoming cycle. This isn’t just a political calculation; it’s an act of equity. These custodians realize that a city belonging to everyone cannot be governed forever by a few. By signaling that the time for an Oke-Ogun or “Non-Ibadan” governor has arrived, they are ensuring that the peace of the state remains as solid as the rock of Mapo Hill.

Among the “Deciders” within the city, no group is more formidable than the Oke-Ogun diaspora. Long called the “Food Basket” of Oyo State, these people have silently moved from the farms to the professional heights of the capital. Walk through the lecture halls of the University of Ibadan, the inner offices of the Civil Service, or the spare parts hubs at Gate, and you will find the Oke-Ogun engine room. They own the private schools where the next generation is trained; they run the hospitals that keep the city breathing. For decades, they were content to be “residents,” but in 2027, they are standing tall as “voters” who intend to see their own heritage reflected in the Agodi Government House.

The data confirms that the Oke-Ogun voting bloc has transformed into a metropolitan juggernaut. Census projections for 2026 suggest that Oke-Ogun indigenes now constitute the single largest “migrant” demographic within Ibadan city limits, outnumbering other major ethnic groups. In the past, they voted quietly for the status quo to keep the peace. But today, the cry of “Awa lokan” (It is our turn) has acted as a lightning rod. They have the homes, the businesses, and the PVCs registered right in the heart of the city. They no longer feel the need to travel back to Saki or Iseyin to exercise their power; they are staying put in Ibadan to decide the state’s destiny.

This shift is visible in the boardrooms and the markets alike. Over the last 24 months, Oke-Ogun business moguls have begun diverting their campaign contributions away from the traditional Ibadan political machines. They are investing in a candidate who understands the “Onko” spirit—a spirit of hard work and unyielding integrity. They have realized a simple, explosive mathematical truth: when the 10 LGAs of the Oke-Ogun region join forces with the hundreds of thousands of their kinsmen living in the 11 LGAs of Ibadan, the electoral math becomes an unbeatable force of nature.

Yet not everyone embraces the idea that Ibadan’s demographic shift will automatically produce political transformation. Some scholars and global authorities caution that identity-based mobilisation can undermine broader social cohesion and inclusive governance when it becomes the dominant frame of political competition. Ibrahim Yahaya and Sambo Dare Ibrahim (2025) observe that “ethnicity and identity politics have negative implications on the political development of the country” and can act as a “hindrance to democratic consolidation” when allowed to dominate electoral behaviour. Similarly, Onyedikachi Madueke (2025) argues that political elites often instrumentalise ethnic identity to secure power, which “deepens societal divisions and weakens state institutions.” Global perspectives, including the UNESCO Framework for Enabling Intercultural Dialogue (2023) and insights from Michael Abiola Omolewa (2021), emphasize that sustainable peace depends on inclusive systems rather than zero-sum identity contests.

Yet, this demographic weight is not merely a threat of fragmentation, but an opportunity for a more inclusive economic soul. The rise of the Oke-Ogun elite represents a profound shift in the economic and administrative “soul” of Oyo State, moving from a culture of loud political posturing to one of strategic, silent dominance. This is exemplified by the caliber of titans who hail from outside the capital, commanding the heights of industry, finance, and governance. Consider figures whose international professional standing and visionary blueprints for national transformation carry immense weight, including some reputed to be among Nigeria’s richest men. In the banking and oil sectors, leaders from Oke-Ogun have quietly built empires, proving that the engine of Oyo’s modern economy is increasingly fueled by the intellectual and financial might of the “hinterlands.”

This transition mirrors a deeper geopolitical truth: that true power is a function of awareness and strategic positioning rather than a constant show of brute strength. The “Yes We Can” campaign of 2008 remains the gold standard for this transformation, where Barack Obama mobilized a “silent majority” of diverse voters to prove that when “outsiders” realize they are the majority, the “wrong time” cited by pundits becomes the only time. Similarly, in the United Kingdom, the rise of Kemi Badenoch to the leadership of the Conservative Party represents a “Eureka” moment for merit over pedigree, signaling that “ancient claims” are brittle when faced with a candidate who speaks for current realities.

The analogy of regimes that spend decades in vocal defiance only to be dismantled with surgical precision highlights the fragility of “loud” power versus the resilience of “silent” influence. For nearly 48 years, the world listened to the overt rhetoric of the Iranian regime, yet the actual shifts in regional stability often occur in the quiet hours of maneuvering. In Oyo State, the “Awa Lokan” sentiment of the Oke-Ogun people and their allies is not a sudden eruption but a calculated awakening. It is the realization that they are already the Deciders—holding the keys to the schools, the banks, and the markets. Like a force that has been revving in silence, this new majority no longer needs to shout to be heard.

The 2027 election will be the moment of truth for the old guard. The mandate of “Awa lokan” is not a mere slogan; it is a demographic reality backed by the silent consensus of the city’s royalty and the economic dominance of the Oke-Ogun diaspora. Those who think they can still manipulate the outcome using the old “Ibadan-indigene” playbook are in for a terrifying awakening. The traditional political machinery is now a brittle relic, a dried figure of clay standing in the path of a gathering storm. If the old guard attempts to defy this mandate, they will find that Sigidi (the clay idol) has chosen to take its bath in the public square, only to discover too late that it is merely Ere (mud)—melting away into nothingness before the relentless rain of a transformational new era.

A new effort to address Nigeria’s growing mental health challenges took centre stage in Ibadan on Wednesday as Olamma Cares Foundation marked its 10th anniversary with the launch of the UMÈ Healing Circle Model.

The initiative, which seeks to address gaps in mental health care delivery, is designed to expand access to support through community-driven solutions, with particular focus on women who face limited access to professional services across Nigeria.

The milestone event highlighted a decade of sustained intervention by the foundation in mental health advocacy, women’s wellness, and support for families dealing with neurological and emotional challenges. Over the years, the organisation has built grassroots networks through awareness campaigns, community outreach, crisis support initiatives, and partnerships aimed at reducing stigma and improving access to care.

Speaking at the event, the founder of the foundation, Chioma Nwosu Fakorede, said the model was developed in response to the growing mental health burden in the country and the shortage of trained professionals.

She noted that despite Nigeria’s large population, the number of psychiatrists and mental health specialists remains critically low, leaving many citizens without access to affordable and accessible care.

According to her, the UMÈ Healing Circle Model draws from traditional African systems where communities gathered to share experiences, resolve conflicts, and support one another emotionally, now adapted into a structured framework suited for modern use.

Mrs Fakorede explained that the model provides safe and guided spaces for storytelling, shared listening, and emotional support, allowing participants to process experiences collectively while maintaining dignity and confidentiality.

As part of efforts to sustain the initiative, the organisation also introduced the Ume Healing Mothers Academy, a training platform aimed at equipping women with facilitation and emotional support skills to lead healing circles within their communities.

In his remarks, the Speaker of the Oyo State House of Assembly, Debo Ogundoyin, commended the foundation for its contributions to mental health advocacy and community development.

He called for wider support for the initiative and urged that the healing model be extended to grassroots communities across the state, while pledging collaboration with the foundation.

Also speaking, Bilikis Oladejo, who represented the state Commissioner for Environment, said the Oyo State Government would support the initiative by piloting the model and integrating it into community health programmes.

She added that plans were underway to train community health workers to sustain the programme and monitor its impact.

A former member of the Oyo State House of Assembly representing Afijio constituency, Seyi Adisa, urged the foundation to focus more on grassroots women, stressing the need to take mental health awareness beyond urban centres.

The UMÈ Healing Circle Model is expected to expand across communities through trained facilitators, providing support that complements formal mental health services while addressing gaps in accessibility and social acceptance.

The event also featured the unveiling of the foundation’s 10-year impact report and the introduction of a new board of trustees, underscoring the organisation’s growth and its continued commitment to improving mental health support systems in Nigeria.

The management of Valencia School in Ibadan has issued a firm response to allegations circulating on social media by a former student, describing the claims as misleading and lacking full context.

The controversy, which recently gained traction on X (formerly Twitter), stems from accusations made by Mr. Oluwaferanmi Ojo regarding an incident he alleged occurred in September 2016. However, the school has clarified that the matter is currently before a competent court in Oyo State, emphasizing that the claims remain unproven and subject to judicial determination.

In its official statement dated March 18, 2026, the institution expressed concern over what it described as attempts to malign its reputation through a one-sided narrative. The school noted that it has spent over a decade maintaining standards in education and student development, warning against drawing premature conclusions from social media accounts.

Providing further context, the school disclosed that the incident in question was linked to an act of misconduct involving the student, who allegedly made derogatory remarks about the school’s proprietor on a WhatsApp platform. According to the school, the comment was not only disrespectful but was made in a forum that included students from multiple schools, thereby escalating its impact.

Observers note that this revelation introduces a different dimension to the issue, suggesting that disciplinary considerations may have played a role in the events that followed, contrary to the narrative being widely circulated online.

Additionally, sources point out that the continued association of the student’s family with the school after the alleged incident raises questions about the severity of the claims being presented in the public space.

Education stakeholders have urged restraint, emphasizing the need to allow the judicial process to take its course. They caution against the growing trend of litigating sensitive matters in the court of public opinion, where incomplete information can shape misleading conclusions.

As the case progresses in court, attention is expected to shift toward verifiable evidence and legal arguments, which will ultimately determine the validity of the claims and counterclaims.

The Federal Government has declared Thursday, March 19, and Friday, March 20, 2026, as public holidays to mark the celebration of Eid-el-Fitr, which signifies the end of the Muslim holy month of Ramadan.

The declaration was made by the Minister of Interior, Olubunmi Tunji-Ojo, on behalf of the Federal Government.

In a statement on Tuesday by the Permanent Secretary of the ministry, Magdalene Ajani, the minister extended warm greetings and heartfelt congratulations to Muslim faithful on the successful completion of the fasting period.

Tunji-Ojo urged Muslims to sustain the virtues of love, generosity, peace, tolerance and sacrifice, which were emphasised during the holy month of Ramadan.

He also called on Nigerians to use the festive period to pray for the continued peace, unity and prosperity of the country.

While wishing Muslim faithful a joyful Eid-ul-Fitr celebration, the minister encouraged citizens to celebrate responsibly and extend acts of kindness to the less privileged in society.

He added that the Federal Government remains committed to fostering national unity and peaceful coexistence among all Nigerians

An Ilaje-born chieftain of the All Progressives Congress (APC) and Managing Director/Chief Executive Officer of I-Larry Synergy Int’l Ltd, Prince Idowu Ilara, has congratulated Taiwo Oyedele on his appointment and swearing-in as Minister of State for Finance by Bola Ahmed Tinubu.

Ilara described the appointment as a well-deserved recognition of Oyedele’s outstanding expertise and contributions in the areas of fiscal policy, taxation, and economic reforms in Nigeria.

In a statement made available to journalists, the APC chieftain noted that Oyedele has built a reputation as a respected professional whose knowledge and experience in economic policy will be valuable in supporting the federal government’s efforts to strengthen Nigeria’s economy.

He commended President Tinubu for entrusting the important responsibility to a competent and experienced professional, expressing confidence that the new Minister of State for Finance will bring innovation, dedication, and strategic leadership to the position.

Ilara further expressed optimism that Oyedele’s wealth of experience would contribute significantly to improving revenue generation, strengthening fiscal discipline, and advancing economic reforms aimed at promoting sustainable growth in the country.

Reflecting on the importance of personal growth and progress, Ilara stated: “True nobility is in being superior to the person you once were. The journey of a thousand miles begins with a single step.”

He also prayed for divine wisdom, strength, and guidance for Oyedele as he assumes the responsibility of serving the nation in his new capacity.

Leadership is measured not merely by popularity or political ambition but by the ability to manage critical sectors that determine the well-being and development of society. Among these sectors, the Ministry of Power occupies a central position because electricity is the backbone of economic growth, industrial development, healthcare delivery, education, and modern living. Therefore, a personality who cannot effectively manage the Ministry of Power cannot be considered capable of ruling an entire state.

Firstly, the Ministry of Power is one of the most complex and strategic ministries in government. It requires strong administrative ability, technical understanding, financial discipline, and strategic planning. Managing power supply involves supervising large infrastructure projects, coordinating engineers and technical experts, regulating electricity distribution, and ensuring that policies are implemented effectively. If a leader cannot handle such responsibilities within a single ministry, it becomes difficult to trust that the same individual can successfully govern a whole state with many more ministries and responsibilities.

Secondly, electricity is the foundation of economic development. Industries, businesses, hospitals, schools, and communication systems all depend heavily on a reliable power supply. Without stable electricity, factories cannot operate efficiently, hospitals struggle to save lives, students cannot study effectively, and businesses suffer huge financial losses. A personality who fails to manage the power sector demonstrates an inability to secure the economic stability and growth of the state.

Furthermore, effective leadership requires vision, problem-solving skills, and accountability. The power sector constantly faces challenges such as infrastructure maintenance, energy generation, distribution issues, and financial management. A competent leader must be able to develop long-term solutions and respond to crises efficiently. If a personality shows weakness in addressing these challenges in the Ministry of Power, it reflects poor leadership capacity and a lack of strategic vision.

In addition, public trust is strongly tied to the performance of leaders in essential services. Citizens experience the impact of electricity supply every day in their homes, workplaces, and communities. When a leader fails to manage such a crucial sector, public confidence in that leader declines. A governor or state ruler must inspire trust by demonstrating competence in managing key aspects of governance.

In conclusion, the ability to manage the Ministry of Power is a strong indicator of leadership capability. It requires coordination, strategic planning, technical understanding, and accountability. A personality who cannot successfully handle such an important ministry cannot realistically be expected to manage the broader responsibilities of ruling a state. For the progress, stability, and development of society, leadership positions should be entrusted only to individuals who demonstrate competence in managing critical sectors of government.

Industrialisation is not only measured by factories and production lines; it is also reflected in the physical transformation of cities. Across the world, the rise of skyscrapers has become one of the most visible indicators of economic power, innovation, and industrial maturity. Nations that build upward signals to the world that their economies are expanding, their industries are thriving, and their cities are ready to compete on the global stage.

This week, we will examine the development of modern skylines as an essential component of building cities that support commerce, innovation, and industrial growth. A nation that seeks economic leadership must design urban environments that attract investment, foster business activity, and inspire confidence in its future. Cities such as New York City, Dubai, and Shanghai provide powerful examples of how skyscrapers can symbolise and support economic transformation. Their skylines represent far more than architectural achievement; they are the visible expression of strong economies and forward-looking urban planning. Nigeria must adopt a similar vision as it purses national transformation.

Skyscrapers are not simply tall buildings; they are economic instruments that reflect the health and ambition of a city. Their emergence often signals expanding economic activity and a growing demand for commercial offices, residential apartments, hotels, and retail spaces. Such demand indicates a vibrant economy and a society experiencing increasing levels of productivity and prosperity. When high-rise buildings begin to dominate a skyline, they often house multinational corporations, financial institutions, technology startups, and consulting firms, creating a powerful ecosystem that fosters collaboration, innovation, and investment.

The construction of skyscrapers also demands sophisticated infrastructure. Reliable electricity, efficient transport systems, advanced telecommunications networks, and modern water systems are necessary to sustain high-rise urban environments. For this reason, skyscraper development often stimulates broader urban modernisation. Roads improve, transportation networks expand, and digital connectivity strengthens. In this way, skyscrapers serve not only as symbols of progress but as catalysts that accelerate economic and infrastructural transformation.

Nigeria’s cities are expanding rapidly. Urban populations continue to grow, placing enormous pressure on land, housing, transportation, and infrastructure. Major urban centres such as Lagos, Ibadan, Abuja, and Port Harcourt are experiencing rising demand for residential accommodation, commercial offices, and modern business districts. Traditional horizontal expansion has led to urban sprawl, traffic congestion, and inefficient land use. A strategic shift toward vertical development allows cities to maximise land resources while creating modern environments capable of supporting large-scale economic activity.

Among Nigerian cities, Ibadan stands out as a location with tremendous potential for vertical development. As one of Africa’s largest cities by landmass and population, Ibadan possesses both the space and economic capacity to develop modern high-rise districts. Areas such as the central business district and the Ring Road corridor represent natural starting points for the development of skyscraper clusters. These locations already serve as commercial hubs and enjoy proximity to major transportation networks, government institutions, and economic centres.

Beyond Ibadan, other cities across Oyo State also present strategic opportunities for high-rise development. Ogbomoso is emerging as an educational and industrial centre with expanding academic institutions and growing industrial activity. As its economy grows, the demand for modern office complexes, research centres, hotels, and residential towers will increase. Similarly, Saki occupies a strategic position near fertile agricultural zones and has the potential to develop into a major agro-industrial processing and logistics centre. High-rise commercial developments in such a location would provide modern spaces for logistics management, agribusiness administration, and urban housing.

Oyo also holds enormous potential as a cultural and tourism destination. With its deep historical significance and heritage assets, the town can develop modern hospitality towers, conference centres, museums, and business complexes that support a thriving tourism economy. Carefully planned skyscrapers can coexist with cultural heritage, providing the infrastructure necessary to attract international visitors and investment while preserving historical identity.

The economic and social impact of skyscraper development extends far beyond the skyline. Large-scale construction projects generate thousands of jobs for architects, engineers, builders, technicians, and service professionals. Once completed, these structures continue to create employment opportunities in property management, security, retail, hospitality, and maintenance services. High-rise developments also stimulate economic diversification by supporting industries such as finance, technology, hospitality, and real estate. By expanding these sectors, regions can reduce dependence on traditional economic activities and build more resilient economies capable of withstanding global economic fluctuations.

Modern skylines also enhance international visibility. Cities with strong architectural identities attract global investors, entrepreneurs, and multinational corporations seeking dynamic business environments. The clustering of businesses within skyscraper districts encourages collaboration and innovation, often leading to the creation of powerful urban innovation ecosystems. Such environments can accelerate growth in fields such as technology, finance, research, and creative industries.

Realising this vision requires deliberate planning and policy direction. Governments must create enabling environments that encourage vertical development while ensuring that infrastructure keeps pace with urban growth. Strategic cooperation between government institutions, private investors, developers, and international partners will be essential for delivering projects that meet global standards of engineering, sustainability, and urban planning.

To begin building this skyward future, several strategic actions must be undertaken:

1. Introduce investment incentives such as tax benefits and simplified land acquisition processes to attract real estate developers and infrastructure investors.
2. Establish strong public–private partnerships that bring together government agencies, private developers, architects, and international engineering firms.
3. Upgrade urban infrastructure including electricity supply, transportation networks, broadband connectivity, water systems, and waste management facilities.
4. Designate and plan specific urban districts for high-rise development to ensure coordinated growth that integrates residential, commercial, and technological activities.

The future of Nigeria’s industrial development will not be written only in factories and industrial parks but also in the skylines of its cities. Skyscrapers are more than architectural landmarks; they are symbols of ambition, industry, and progress. They represent cities that believe in their economic future and are prepared to participate fully in the global marketplace.

Through visionary leadership, strategic planning, and sustained investment, Nigeria can build urban landscapes that encourage innovation, attract international capital, and inspire generations to come. The Blueprint for National Transformation therefore calls for a new perspective—one that recognises the importance of building upward as we build forward.

Nigeria’s future is not confined to the ground beneath us. It stretches skyward.

Amofin Beulah Adeoye

Popular social media influencer and philanthropist, Tunde Ednut, has celebrated the Director Of National Institute Of Hospitality and Tourism and public figure, Aare Dr.Abisoye Fagade, on the occasion of his birthday, describing him as a man of integrity and a potential future governor of Oyo State.

In a post shared on his Instagram page, Ednut praised Fagade’s character, leadership qualities, and commitment to public service, noting that individuals with such values are the kind of leaders Nigeria needs. According to him, Fagade’s consistency, humility, and dedication to societal development have continued to earn him admiration across different sectors.

The influencer further expressed confidence in Fagade’s political future, stating that the respected media executive possesses the vision and leadership capacity required to lead Oyo State to greater heights if given the opportunity.

Ednut’s message has since attracted reactions from followers and well-wishers who joined in celebrating Fagade, with many acknowledging his contributions to media, youth development, and public discourse.

Aare Abisoye Fagade, known for his influence in Nigeria and his office, he continues to enjoy goodwill from supporters and associates who believe his experience and leadership philosophy position him for greater responsibilities in public service.

The Oyo State Independent Electoral Commission (OYSIEC) has rescheduled the local government council elections in Oyo State to Tuesday, December 29, 2026.

The new date was announced in a statement issued on Tuesday by the Chairman of the Commission, Dr Babatunde Afees Adeniyi.
According to the commission, the election will now hold across the state’s local government areas between 8:00 a.m. and 3:00 p.m.

Adeniyi explained that the change became necessary following a revision of the national electoral timetable by the Independent National Electoral Commission (INEC). INEC had earlier moved the Presidential and National Assembly elections from February 2027 to January 16, 2027, a date that was initially scheduled by OYSIEC for the conduct of the local government elections in the state.

The overlap in dates, the commission noted, created operational and logistical challenges that made it necessary to adjust the timetable for the local polls.

“The Oyo State Independent Electoral Commission hereby informs political parties, security agencies, stakeholders and the general public that the Local Government Election earlier scheduled for Saturday, January 16, 2027, has been rescheduled to Tuesday, December 29, 2026, between 8:00 a.m. and 3:00 p.m.,” the statement read.

The commission added that the decision was taken after consultations to avoid operational congestion, ensure adequate security deployment, and safeguard voter participation during the electoral process.

OYSIEC further announced that campaign activities by political parties will officially end at midnight on Monday, December 28, 2026.

In addition, the commission disclosed that any re-run elections, if necessary, will be conducted on Tuesday, January 5, 2027.

Adeniyi urged political parties and other stakeholders to continue their preparations in line with the revised timetable, assuring that the commission remains committed to conducting a peaceful, transparent, credible and inclusive local government election in the state.

A 2027 House of Representatives hopeful for Ibadan North-East/South-East Federal Constituency under the All Progressives Congress(APC) , Engr. Sanusi Ridwan, popularly known as “STRIKAH,” on Saturday organised a Ramadan lecture and distributed food items to over 2,000 residents in Ibadan, Oyo State.

The programme, organised by the Engr. STRIKAH Foundation, held at Mapo Hall, Oja’ba, Ibadan, and attracted Islamic scholars, politicians, community leaders and hundreds of residents from different parts of the constituency.

The event, which formed part of the foundation’s annual Ramadan programme for the year 1447AH/2026, featured a lecture themed, “Finding Hope Amid Economic Hardship,” with discussions centred on the role of spirituality and moral discipline in navigating difficult economic times.

Speaking at the event, Ridwan said the annual lecture and food distribution were aimed at supporting residents during the Ramadan period and encouraging them to strengthen their spiritual lives.

He noted that the initiative had become a yearly tradition designed to combine spiritual enlightenment with humanitarian support for the people.

Ridwan said, “This is what I do every year through my annual Ramadan lecture which I always organise at this same venue, Mapo Hall, where we bring thousands of people together.

“First, it is an opportunity for people to listen to lectures because one thing I always tell people is that you must always give the spiritual part of your life some time. You must take time to listen to lectures that will guide your life.”

He added that beyond the lecture, the foundation also provides food support to residents to ease the economic burden during the fasting period.

“We are also here to make some distributions. It is a form of empowerment that we can do for at least between 1,000 and 2,000 people through the distribution of rice and other essential items to support them during Ramadan,” he said.

Ridwan expressed appreciation to residents who attended the programme, noting that many of them had also participated in previous editions of the annual Ramadan gathering.

“I appreciate everyone who is here today because many of them were also here last year. We are here to give and to support our people,” he added.

The Chief Guest Lecturer, Dr. Sheik Hammad Ol’anrewaju Alful’anny Al’adaby, in his lecture explained the significance of Ramadan in the life of Muslims and urged the faithful to use the period to strengthen their relationship with God and promote peace in society.

He described Ramadan as a period of spiritual purification, urging Muslims to imbibe the values of compassion, patience and generosity.

Also speaking, a guest lecturer, Alhaji Abdulkareem Abdullah, called on Nigerians to remain hopeful despite the prevailing economic challenges, stressing that faith and collective support among citizens could help stabilise society.

The Special Guest Speaker, Sheik Nurudeen Abdul Kareem, emphasised the need for religious teachings to guide social behaviour, adding that religious values could help foster unity and moral discipline within communities.

The event was chaired by the Chairman of Ibadan Community, Alhaji Chief Mustafa Adebayo Oyero who commended the foundation for its continued support to residents, particularly during the Ramadan period.

The highlight of the programme was the distribution of food items to beneficiaries drawn from various communities within Ibadan North-East and Ibadan South-East Local Government Areas.