From the standpoint of Oduduwa Integrity, the nation once again finds itself at a moral crossroads. Former President Olusegun Obasanjo, often vocal about national matters, has been urged through a recent open letter to reconsider his posture toward current leadership. Instead of criticism, the writer — whose name remains undisclosed — calls for him to take on the role of an elder statesman who prays for and guides, rather than condemns.
The letter makes a profound claim: that Nigeria has remained under a form of *bondage* since the assassination of General Murtala Mohammed, 38 years ago. This event, the author argues, was more than a political loss; it represented a spiritual turning point. According to the letter, the combination of sin and misrule since then has kept the nation shackled, preventing real progress.
The chain of bondage, the writer continues, was further tightened by the untimely death of Chief Moshood Kashimawo Abiola in 1993, a man whose democratic mandate was never fulfilled. Here, the accusation becomes personal — Obasanjo is described as a direct “beneficiary of Abiola’s demise,” having ascended to power in the vacuum created by that tragedy.
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The open letter does not shy away from controversy. It boldly indicts the Obasanjo–Atiku administration, alleging that the duo “sold all of Nigeria’s fortune” in ways that disadvantaged unborn generations. For the author, this administration represents a mathematical constant in Nigeria’s equation of bondage, with Obasanjo and Atiku cast as co-efficient actors in the drama of national decline.
This perspective aligns with widespread criticisms of Nigeria’s wave of privatizations in the early 2000s, many of which are still viewed as poorly executed transactions that transferred national wealth into private hands. The letter thus positions Obasanjo not as a savior but as one of the architects of the country’s prolonged suffering.
Yet, despite its fiery tone, the letter pivots in its conclusion. Instead of asking Obasanjo to remain silent, it calls upon him to assume a higher responsibility — to pray for President Bola Ahmed Tinubu. In the author’s view, Tinubu is struggling not merely against present-day issues but against the compounded errors and bondage of decades of bad leadership.
From the Oduduwa Integrity perspective, this is both a rebuke and a call to conscience: *those who once ruled must recognize the weight of their past actions and contribute positively to the healing of the nation.* Prayer, humility, and genuine intercession are presented as the true duties of elder statesmen.
The letter also weighs in on one of today’s most divisive topics — the removal of fuel subsidies. Employing the language of physics, the author compares the policy to Newton’s third law of motion: *for every action, there is an equal and opposite reaction.
The removal, according to this analogy, naturally leads to an immediate rise in prices and widespread suffering. But, in time, just as reactions stabilize in physics, the hardship will ease, eventually giving way to relief and “enjoyment after stabilization.” It is a perspective that demands patience and endurance — though it is sure to ignite debate among Nigerians already battered by economic hardship.
Seen through the Oduduwa Integrity lens, this open letter is more than a political outburst. It is a mirror, reflecting both the wounds of the past and the responsibilities of the present. It does not excuse current challenges, but it insists that Nigeria’s predicament cannot be understood in isolation from the failures of yesterday’s leaders.
Most importantly, it redefines the role of Nigeria’s elder statesmen: rather than perpetual critics, they must become custodians of prayer, reconciliation, and guidance. For Obasanjo, a man with undeniable influence and global recognition, this is a call to embrace moral responsibility — to become a spiritual intercessor for a nation still struggling to break free from decades of compounded missteps.
The letter’s accusations may be controversial, its tone sharp, and its conclusions debatable. But it raises a point that resonates with the Oduduwa Integrity perspective: Nigeria’s bondage is not only economic or political, it is also moral. Breaking free requires more than policies — it demands honesty from past leaders, accountability for their legacies, and genuine intercession for those who now carry the burden of leadership.
As Nigerians endure today’s trials, this debate may very well mark the beginning of a broader conversation: *can the nation’s past leaders, instead of pointing fingers, join hands in prayer and moral responsibility to help steer Nigeria toward true liberation?