OPINION
Ooni’s Recent Pronouncement on Aje in Ile-Ife: Oyeyemi’s Remarks are Outrageous.

Remarks about Ooni Ogunwusi’s efforts at promoting Yoruba culture, Yoruba history, Yoruba nation and the Yoruba diaspora against the odds of the complex realities of our nation-state, Nigeria, abound. They range from applause for the awesome zeal with which the Ooni has been pursuing this laudable agenda to pedestrian illogical idle chattering. Unfortunately, included in the range of such remarks are tantrums from individuals who are supposed to demonstrate that they are highly cultured. Chief Oyeyemi’s recent outrageous remarks about Ooni’s purported establishment of a linkage between Ile-Ife and the Igbo of Nigeria is a classic example. Some appear as contents of his letter to illustrious Yorubas and traditional rulers while others appear in his writeup titled “Ooni Eniitan and the Destruction of Yoruba nation”. Unfortunately still, such unguided remarks from those who are supposedly Yoruba tradition-bearers have recently assumed outrageous dimension to such an extent that dignified silence can no longer be maintained by those of us who understand the full measure of the unquantifiable damage they can cause the Yoruba and the country at large.
In this write-up, I wish to show that Chief Oyeyemi who, as we are informed, is the Personal Secretary to the Olugbo of Igbo has made no valid claims against the Ooni; that rather he has only thrown tantrums for the purpose of propaganda. I wish to note that the Olugbo would not have authorized such boundary-crossing in the manner of a totally blind fellow. As the proverb goes, those who live in glass-houses don’t throw stones. What Oyeyemi’s remarks amount to is no more than stone throwing which leaves all to wonder whether he is resident in a glasshouse or not. And if he is not, shouldn’t he steer clear of the glassy edifice of the Olugbo?
Let me first extrapolate from Oyeyemi’s remarks what, according to him, is the Ooni’s unpardonable crime and why he has been constrained to assume without due authorization the generalissimo-like position of the defender of Yoruba interest. His claim is that the Ooni has been making “several unfounded claims” since his ascension to the throne and that the Ooni’s latest pronouncement that the Igbo are historically traceable to Ile-Ife via Aje, a part of the sacred history of Ife with a living ritual and temple attesting to its historicity, is the latest of such claims. Just this is what Oyeyemi would like all to see as the justifiable basis for his throwing caution to the wind. Just this! But we might ask: suppose the Ooni had said more than this, would he have personally bulldozed his way into the palace of Olufe to oust the monster-ruler of his funny imagination, the monster which he considers as most dangerous to the safety of Yoruba’s interest? Funny indeed!
It is clear from his write-up that his real intention is to push “his Ugbomokun” into prominence at the expense ofIfe and possibly write the Ooni off Yoruba history to pave the way for a ruler of his choice. But since that can never be achieved, since nothing can be willed into existence just like that no matter the zeal deployed, he needed an alibi – Just any alibi for his propagandist mission! But we just might ask again: What is this rabid biting at his roots all about? Is it to relocate the spiritual headquarters of the Yoruba to Ugboland? Is it to pave the way for an Olugbo of his dream to assume the position of the Ooni of Ife? Or is he making the claim that Ile-Ife should become a vassal to Ugboland? Just exactly what?
If the issue is actually the way the Ooni has linked Aje and the Igbo, then he has simply turned the argument on its head. And I suspect he knows this. Since propagandists like him go the boolekaja way (apology to Emeritus Prof. Wole Soyinka) in argument, turning his argument on its head does not constitute an assault on the sensibility of others. His propagandist goal is his focus and any approach would suit even if it is obvious that the whole world would collapse on account of such a wrong step. Unfortunately, not everyone can be fooled this way. This is why we must help him reposition his argument so that he knows that fooling is not arguing. Therefore, his claim that can be clearly extrapolated is what must be tabled before the court of the critical public and it is upon it verdict must be pronounced.
Now to his claim, and we shall restate it for clarity: the Ooni has made “several unfounded claims” since his ascension to the throne and the latest is the pronouncement that a linkage between Aje in Ile-Ife and the Igbo exists. First, the claim itself is lacking in necessary details since the phrase used by Oyeyemi and here quoted verbatim “several unfounded claims” does not spell out what he means by it. These ought to have been enumerated in black and white. May be when Oyeyemi chooses to enumerate appropriate answer will be provided. We are therefore left with just the adjunct of the claim, which is that it is erroneous for the Ooni to link Aje and the Igbo as a way of establishing the Igbo’s place in Ife’s sacred history.
Going by the rule of logic, we must ask how he is convinced and wishes to convince others that the Ooni’s claim is an error of historical validation. Oyeyemi’s argument would take a standpoint based on what he refers to as “fundamental dialectology” to have us believe that the Igbo cannot be historically linked to the Yoruba. And in his argument, he is too quick to cite historians of his preference even to validate his fundamental dialectology-based claim. No single linguistic authority cited! Or may be for him none exists well enough for the advancement of his propagandist agenda.
Part of the premises of his argument is that Ibo names such as ebuka and ezeokoli are dissimilar to “Ife dialect or even Yoruba language”. This singular premise alone reveals his ignorance or shallow knowledge of the area in which he pontificates. If Oyeyemi is in need of linguistic material to widen his knowledge on the possibility of the claim made by the Ooni from linguistic perspective that his argument should exude, we shall make Professor Bolaji Aremo’s pioneer work, How Yoruba and Igbo became Different Languages, in this area of study readily available for him. In the book are several Yoruba and Igbo words listed to serve as instances of such dialectological correspondence. Incidentally, the keynote of Aremo’s study is exactly what the Ooni has simply pronounced on on the strength of the metaphysical inspiration of the office of the Ooni. Therefore, Oyeyemi has to learn how not to quickly dismiss a claim if he wishes his position be taken seriously next time. Researches on various areas abound and ongoing. Even scholars cited by Oyeyemi should not be so dismissive. They would be hesitant. To be this hesitant is to truly be readily for knowing the truth.
So, it can be seen that there is really no valid counter-claim from Oyeyemi against Ooni’s pronouncement on Aje as an indicator of the aboriginality of the Igbo to Ile-Ife. This is to say that dismissing Ooni’s claim with fiat is unhelpful to knowledge building. Throwing tantrums upon that as he Oyeyemi has just done is even altogether a buffoon’s manner of reacting.
What our attention must be turned to in spite of Oyeyemi’s disappointing display of culturelessness is his real intention for such ranting, not his business in buffoonery. That intention, I wish to emphasize here, is a propagandist mission to advance a narrow interest. We should also note that he is doing this by reconstructing Yoruba history in order to diminish the towering image of the Ooni and the historicity of Ile-Ife. Let it then be stated that this is not new to the Ife since some of the so-called historians of Yoruba history have done the same in one way or the other. Many have even wondered why the Ife have never been so bordered about the various attempts to diminish its spiritual/religious, cultural, and historical worth. The simple answer is that we Ife know that when a child desperately insists on the impossible mission of turning the world on its head, such a child is better left to his or her folly. It is the best way to teach the obstinate the lesson of his or her life. After exhausting herself/himself such a goat will realize what is within reach and what is not. Won dooyi kappa apa o kapa; won dooyi kose apa o kose. Enu enu lese fii pa ekuro oju ona.
One wonders still who denies the fact that the Ugbo-Ilaje people are historically linked to Ife? Does the Ooni or a historically knowledgeable Ife need to be tutored on this? Yes, the Ugbo-Ilaje people are historically traceable to Ife! How does that bring about any argument? As they are historically linked to Ife so are many other Yoruba ancient towns. No Yoruba that is historically conscious or informed enough would doubt that!
So, what has Oyeyemi invited us to see or learn on behalf of whosoever’s errand he runs? Is it to tell the story of the Ugbo-Ilaje as he claims? If that is it, let him and his sponsor be told that he is free to tell the story of his people and tell it several times over! Freedom of expression, remember! Very simple! It shouldn’t call for raising unnecessary alarm over Ooni’s pronouncement on Aje and the Igbo of Nigeria. Afterall, towns of yesterday also engage in historical falsification to construct identity and infuse themselves with a sense of history. So, why the tantrums against the Ooni even while he Oyeyemi acknowledges that the Ooni sits on the most revered royal stool of the Yoruba. Can this be called tradition? Isn’t this contradiction from a supposed man of culture and tradition?
I am afraid, people like Oyeyemi has to be put in check by the very classes of people he calls out to in his most irresponsible write-ups: “Imperial and Royal majesties, Illustrious sons and Daughters of Yorubaland” etc. If he is blind to the Ooni’s efforts at building internal cohesion, peaceful co-existence among peoples of Nigeria and beyond even at a great cost to himself, shouldn’t Oyeyemi keep his worries to himself or share it with the little-minded who belong in his class and would be willing to raise much ado about nothing like him? Even if the Ooni has made a mistake, people like Oyeyemi need not cry more than the bereaved.
Perhaps unknown to Oyeyemi and others like him, as a historical town of note, Ife has long evolved internal mechanism for correction and restitution with regard to activities engaged in and pronouncement made by the Ooni who is the biggest holder of stake for the Yoruba. Ife need no reminder to do what is needful when a serious error or mistake is made not only in Ife but anywhere in Yorubaland. Error or no error, mistake or no mistake, rites of atonement, rituals of placation, corrective supplications, thanksgiving, and the likes go on daily in the spiritual capital of the Yoruba. And you know what too? The Ooni authorizes these. He sponsors them. And custodians of ritual institutions in Ile-Ife report to him on regular basis that the wheels of the Yoruba world are being constantly oiled. So, wild imaginings should be tamed forthwith. It shall always be well with the Yoruba. Efun kii mojo, edi kii di bara. Ikeke awa Yoruba lo maa leke igi. Ase!
Before I drive this piece to conclusion, let us still ask whether really Ooni’s claim is erroneous. Only those who don’t know the nature of Ife sacred history would see a mistake where none exists in the claim. For example, Ife’s sacred history claims for Ife the foundation of the whole of humanity. And this is well known, even in reputable books of history, published probably before Oyeyemi was born.
This is the reason the Ife would treat all as their brothers and sisters before their generosity was taken for stupidity. Today we all see the consequences of that changing orientation. One would want to wonder why Oyeyemi has not instigated the whole world against the Ife or the Ooni when humanity is said to have originated from Ile-Ife? If an aspect of our sacred history is being released by the Ooni for the purpose of bridging the gap which divisionists, ethnic jingoists like Oyeyemi have been widening without any consideration for humongous consequences of a full blown inter-ethnic crisis in Nigeria, why should the Ooni not insist? Agba kii wa loja kori omo tuntun wo (An elder would not be in the market place and allow the head of a child get skewed). Can there ever be too much price paid for peace? What you can’t sacrifice for peace will still be lost to chaos. We all know how intolerance starts. But we never realize it is a timed bomb. So what is the jebe wey Oyeyemi dey pon lakisa?
Oyeyemi wants us to accept as fact that a historical indication to the origin of the Igbo in Ile-Ife can never be found. It is on this I’m being forced again to remember that Ife is understudied in the sense of today’s manner of knowledge production, particularly from historical scholarship and other related disciplines. Therefore, not until all available research possibilities are exploited, attempts at invalidating historical claim such as Oyeyemi’s would remain hasty and unacceptable.
Imagine how Oyeyemi enjoys a deep sense of history because of the traceability of his town and people to Ife. Unfortunately, what he finds comforting is what he is expressly denying others. What autocracy of reasoning! And in such a simplistic manner, he reduces the history of a people within his own geo-political entity, Nigeria, to an appendage of the Jew’s. Isn’t that damaging to the postcolonial sensibility of the whole Africa? A n je ekuru ko tan, obileje n gbon owo e sinu awo.
Oyeyemi proposes a thesis as if his is permanently immuned against any antithesis. He queries the Ooni: “Kabiesi Alayeluwa Oonirisa, we have asked you to show us the orirun of Ibo in Ife, where in Ideta Ile or Ideta Oko did they migrate from, if you say they are from Obatala? Kabiesi, who led them out of Ife, where was the first place of Ibo settlement in the ancient Ibo forest?”
Could these questions from an Oyeyemi or a million plus of his likes combined be for the Ooni? What a manner of braking royally courtesy! He says “Kabiesi” now and again so frivolously! He seems not to know what this important word means in Yoruba culture – Querying the Ooni is null and void. Isn’t it contradictory to pronounce this repeatedly and still fail to apply the rule of royally courtesy that it reminds of?
If those questions must be answered, Oyeyemi himself and those who share his shaky position may have to sponsor historical researches into Ife history. In doing so, he and his cohorts must know ab initio that they will be dealing with a historical subject of immense density. They would have to be patient with dazzling revelations. They must not close the space of historical discoveries such as claiming that the Yoruba never had letter “I” as “starter for words”. For instance, in Ife, there is Igbolokun. It is a sacred corner behind the palace of the Ooni. In my decades of experience as an Ife, the word “Igbolokun” has always been spelt and pronounced with letter “I” as its starter. Perhaps before we agree that the possibility of the Igbo in Ife history be written off as Oyeyemi wishes we should just look into what this may offer in respect of the linkage Ooni has made bold to establish.
To assure those who may have gotten genuinely alarmed by Oyeyemi, the Yoruba nation and Yoruba diaspora under the watch of the Ooni can never collapse. It has been decreed that the Ooni shall never fail to secure the Yoruba spaces. Our world is safely under his control as the only living orisa out of the numerous orisas known to Yoruba world. People like Oyeyemi should get the message which the sacred story of Oluorogbo is meant to communicate to us all: rather than allow the world under Olufe (the Ooni) crumble, the intercessor from cosmic forces (Oluorogbo) will help him out. To ba ku dede ki aye olufe o baje,Oluorogbo a baa t’ayese. Haven’t you seen that played out over the course of Yoruba history? Yes, so it shall forever be.
A buni n je a buni, ewo ni t’oku ara Ibadan lojude Ogunmola (let abuse be marked as abuse, the innuendo that corpses of Ibadan people litter the façade of Ogunmola’s house is unnecessary). Oyeyemi claims to be working for the Olugbo, a highly cosmopolitan Oba of repute in multimillion dollar business and still does not know that an Ooni can no longer remain sedentary, ruling the vast world of the Yoruba and its constantly changing character from his palace at Enuwa. Oyeyemi needs an updated understanding of traditional leadership in modern contexts. I suppose he doesn’t. Yet this makes one wonder whether he is fit to speak on modern happenings or act on behalf of an Oba as cosmopolitan as the Olugbo.
Finally, I should say I see antics of a boat-rocker in Oyeyemi’s write-up. He wishes to set Ooni’s lieutenants against him. He lampoons the head while praising the subordinates. But who told him it works in Ile-Ife? Obalufe, Obaluru, Obalesun, and other key custodians of core Yoruba traditions of Ile-Ife must work in harmony with their master, the Ooni. Reverence is what Ooni means. If disruptive antics of people like Oyeyemi works elsewhere, Ife is different. We all know in Ife that no antics against the Ooni work. Ours is a space with marked difference. That difference you shall always see in Ooni’s presence, actions, and pronouncements. Learn!
Opa Loogunosin, 29 Edena Street, Ile-Ife
OPINION
Enhancing Workplace Safety And Social Protection: The Role Of The Employees’ Compensation Act, 2010

Presentation by
Barr. Oluwaseun M. Faleye
Managing Director/Chief Executive, Nigeria Social Insurance Trust Fund
At the 65th Annual General Conference of the Nigerian Bar Association (NBA)
International Conference Centre, Enugu
24th August 2025
Introduction
Distinguished colleagues, esteemed members of the Bench and Bar, fellow policymakers, captains of industry, and ladies and gentlemen.
It is both an honour and a privilege to stand before this distinguished assembly at the 65th Annual General Conference of the Nigerian Bar Association. The NBA has, over decades, remained the conscience of our nation, a defender of rights, a champion of justice, and a custodian of the democratic ideals that gives meaning to our collective existence.
The theme of this year’s conference, “Stand Out, Stand Tall!” is more than a slogan. It is a call to courage, to excellence, and to visionary leadership. It challenges us, as thought-leaders and nation-builders, to lift our society beyond mediocrity and to confront the existential issues that hinder Nigeria’s march toward greatness.
I stand today to speak directly to one of those existential issues, the safety of our workplaces and the social protection of our workers. These are not peripheral concerns; they touch the very core of our humanity, our economy, and our pursuit of sustainable national development.
In focusing on “Enhancing Workplace Safety and Social Protection: The Role of the Employees’ Compensation Act, 2010,” I aim to situate our conversation at the intersection of law, labour, and human dignity.
Work is not merely an economic activity; it is central to human identity and social progress. Through work, families are sustained, communities are developed, and nations are built. The dignity of labour, so deeply rooted in our cultural and constitutional ethos, affirms that every worker deserves protection, not just in the fruit of their labour, but also in the very process of labouring.
Yet, the paradox remains: while work empowers, it can also endanger. The same factories that generate wealth can expose workers to industrial hazards; the same oil rigs that earn foreign exchange can subject workers to occupational illnesses; the same construction sites that build our cities can also claim lives in accidents.
This paradox highlights the urgency of workplace safety and the necessity of social protection. It is not enough for a nation to pursue economic growth; such growth must be inclusive, humane, and protective of those whose sweat oils the engines of development.
The Global Context: Grim Realities of Workplace Hazards
Permit me to share with you the grim realities of workplace hazards, and these statistics are not mine; they were provided by the International Labour Organization:
Each year, over 2.8 million workers die from occupational accidents and work-related diseases.
Over 374 million workers suffer non-fatal injuries annually, many of which lead to long-term disabilities or reduced quality of life.
The economic cost of poor occupational safety and health is estimated at nearly 4% of global GDP annually, a staggering burden on productivity, healthcare systems, and social welfare.
These statistics are not just numbers; they are human lives, families disrupted, and dreams shattered. They remind us that workplace safety is not a privilege to be enjoyed by a few but a right owed to all.
Within the context of our own country, our peculiar socio-economic realities make workplace safety and social protection even more urgent.
Data Gaps: Accurate national data on workplace accidents remains limited. However, the Nigeria Social Insurance Trust Fund, through its Employees’ Compensation Scheme, continues to receive increasing claims from affected workers and employers.
High-Risk Sectors: Industries such as construction, oil and gas, and manufacturing remain prone to frequent and sometimes fatal workplace accidents. Poor adherence to safety standards, inadequate enforcement, and limited awareness exacerbate the problem.
Informal economy Vulnerability: With over 80% of Nigeria’s workforce engaged in the informal economy, millions of workers remain outside structured occupational safety nets, leaving them and their families highly vulnerable in the event of accidents or diseases.
Cultural and Institutional Weaknesses: In many workplaces, safety culture is weak. Employers often see safety compliance as a cost rather than an investment, while workers themselves may lack training or incentives to prioritize safety.
The outcome of these realities is clear: rising workplace accidents, preventable occupational illnesses, and increasing claims for compensation. More importantly, the loss of human capital undermines national productivity and deepens poverty traps for affected families.
Why Workplace Safety and Social Protection Matter
Workplace safety and social protection are not optional luxuries; they are fundamental pillars of social justice, human dignity, and economic sustainability.
They ensure dignity, peace of mind, and assurance that one’s labour will not become a source of tragedy for one’s family.
They enhance productivity, reduce downtime due to accidents, and foster industrial harmony.
They reduce the burden on healthcare systems, mitigate poverty, and enhance national competitiveness.
In essence, workplace safety and social protection are as much about human rights as they are about economic development. A nation that fails to protect its workers fails to protect its future.
The Employees’ Compensation Act, 2010: A Paradigm Shift
The enactment of the Employees’ Compensation Act (ECA), 2010 marked a watershed moment in Nigeria’s labour and social security landscape. It replaced the Workmen’s Compensation Act, a law that had long been criticized for its narrow scope, rigidity, and employer-centric bias.
For decades, Nigerian workers and their families bore the brunt of a compensation system that failed to adequately recognize the evolving realities of modern workplaces. The law operated within the framework of an industrial era that no longer reflected the complex dynamics of contemporary employment relationships. Workers were often left destitute after workplace accidents, while employers faced prolonged litigation that neither restored the injured nor secured industrial harmony.
The ECA 2010 emerged as both a legal reform and a moral commitment, aligning Nigeria with international best practices, especially as recommended by the International Labour Organization (ILO) conventions on occupational safety, health, and social security.
1. Comprehensive Coverage
One of the most remarkable contributions of the ECA is its expansive scope.
It applies to all employers and employees across both the public and private sectors, creating a unified national standard.
It extends protection beyond physical accidents to include:
Occupational injuries sustained in the course of work.
Occupational diseases arising from exposure to harmful substances or hazardous environments.
Permanent and temporary disabilities, whether partial or total.
Mental health challenges linked to workplace stress, trauma, or hazards, an innovative inclusion that reflects global recognition of psychosocial risks.
By broadening its ambit, the ECA acknowledges the complex and evolving nature of work, ensuring that no worker is left behind simply because their injury or illness does not fit into a narrow definition.
2. Employer Contribution System
The ECA dismantled the inequitable structure of the past where individual employers bore sole liability for compensation. Under the Workmen’s Compensation Act, an employer had to directly compensate an injured worker, often leading to disputes, prolonged court cases, and financial strain.
In contrast, the ECA introduced a collective, pooled system where employers across sectors contribute to a central fund administered by the Nigeria Social Insurance Trust Fund. The Fund ensures that resources are available upfront to address claims promptly, rather than waiting for the outcome of litigation.
The pooled risk model reflects the principle of social solidarity, spreading risks and costs across the economy, rather than isolating them within a single workplace.
This mechanism not only secures workers’ rights but also protects employers from the unpredictability of individual liability. It shifts the focus from blame to shared responsibility.
3. Quick and Fair Compensation
The ECA was deliberately designed to speed up and humanize the compensation process.
Injured workers are entitled to immediate medical treatment without the burden of proving employer negligence. Beyond treatment, workers receive physical rehabilitation, vocational training, and support for reintegration into the workforce.
In cases of permanent or temporary disability, the law guarantees structured financial support. Dependents of workers who lose their lives in workplace accidents receive death benefits, ensuring families are not plunged into poverty.
This no-fault principle, where workers are compensated regardless of negligence, removes the adversarial tension of litigation. It prioritizes healing, dignity, and security over legal wrangling.
4. The Social Security Dimension
Perhaps the most transformative feature of the ECA is its broad social security orientation. Unlike its predecessor, the Act is not limited to post-accident compensation but also embraces prevention, rehabilitation, and reintegration.
5. A Balance between Rights and Responsibilities
The genius of the Employees’ Compensation Act lies in its balance.
For workers, it guarantees protection without the hurdles of litigation or the uncertainty of employer discretion. For employers, it eliminates the risk of crippling lawsuits and provides predictable contributions into a shared pool. For the nation, it strengthens social justice, reduces systemic poverty traps, and aligns Nigeria with international labour standards.
Thus, the ECA 2010 represents more than just legal reform, it is a paradigm shift towards a modern, inclusive, and humane labour ecosystem. It affirms that in Nigeria’s pursuit of growth, the lives and dignity of workers cannot be treated as expendable.
Current Realities and Challenges
Fifteen years after its enactment, the Employees’ Compensation Act 2010 has undoubtedly transformed Nigeria’s labour compensation framework. The establishment of a no-fault, pooled compensation system has brought hope to thousands of workers and their families. Yet, as with most legal and policy reforms, the journey from law on paper to lived reality has been uneven.
While progress has been recorded in claims processing, accident coverage, and legal clarity, several persistent and emerging challenges continue to undermine the Act’s full impact.
Low Employer Compliance
One of the most pressing realities is incomplete employer compliance, especially among Small and Medium-Sized Enterprises (SMEs).
Despite being the backbone of Nigeria’s economy, accounting for over 80% of jobs and nearly 50% of GDP, many SMEs either fail to register with the NSITF or under-declare their workforce size and wage bills.
Reasons for non-compliance include limited awareness of legal obligations, perceived cost burden of contributions and weak enforcement and monitoring mechanisms.
The result is that millions of workers in SMEs remain outside the protective umbrella of the Act, leaving them vulnerable to poverty traps in cases of workplace accidents.
This compliance gap undermines the spirit of universality and inclusivity envisioned by the law.
Limited Awareness Among Workers and Employers
A large proportion of Nigerian employees remain unaware of their rights under the Act.
Many workers do not know they are entitled to compensation in cases of occupational injury or disease. In some cases, employers exploit this ignorance by discouraging claims or providing token settlements instead of due benefits.
Even among educated workers, there is often confusion between ECA entitlements and other social protection schemes like pensions or health insurance.
Awareness campaigns have been sporadic, with limited penetration outside major cities. For a country with over 70 million workers in the informal and formal sectors combined, sustained national enlightenment is essential and we are committed to doing that to ensure that Nigerian workers understand their rights and the benefits associated with complying with the Employee’s Compensation Act.
Under-Reporting of Workplace Accidents
Another major challenge is the systemic under-reporting of workplace accidents and occupational diseases.
Many employers fear that reporting incidents will attract sanctions, regulatory scrutiny, or reputational damage.
Workers themselves sometimes avoid reporting for fear of losing their jobs, stigmatization, or bureaucratic delays in accessing benefits. This results in a data gap, making it difficult for policymakers and regulators to accurately assess the scope of occupational risks in Nigeria.
For instance, while the International Labour Organization estimates that 2.8 million workers die globally every year from work-related causes, Nigeria’s official records capture only a fraction of actual cases. The absence of reliable, comprehensive data limits the country’s ability to design targeted interventions.
Changing Work Dynamics in a New Economy
The world of work is changing rapidly, and Nigeria is no exception. The ECA 2010, while progressive, must continuously adapt to these evolving realities.
Platforms like ride-hailing services, delivery apps, and freelance digital work create new categories of workers who often fall outside traditional employer-employee relationships.
As I have mentioned, over 80% of Nigerian workers operate in the informal economy, where workplace safety standards are often non-existent. Extending the ECA’s protections to this vast segment remains a daunting but necessary task.
The COVID-19 pandemic accelerated remote work adoption, raising new questions about what qualifies as a “workplace accident” when work is performed from home.
With automation, robotics, and artificial intelligence entering workplaces, new categories of hazards, such as ergonomic injuries, mental stress, or even cyber-related risks are emerging.
These shifts demand dynamic legal interpretation and possible amendments to ensure that the ECA remains relevant in a rapidly changing labour market.
These realities highlight the need for multi-sector collaboration, linking labour law enforcement with broader economic reforms, social welfare, and national development strategies.
The Role of Lawyers and Policymakers
The implementation and impact of the Employees’ Compensation Act, 2010 cannot rest on the NSITF alone. Like every piece of transformative legislation, the ECA lives and breathes through the interpretation, advocacy, and enforcement carried out by lawyers, judges, and policymakers.
Apart from our expectation of you as advocates of the efficacy and importance of the Employees’ Compensation Scheme, the most crucial expectation we have of you lawyers and leaders of the bar here is to lead by example.
We must comply with the law ourselves. We must ensure that all law firms practicing law in Nigeria subscribe to the Employees’ Compensation Scheme.
As you all know, law practice, particularly those of our colleagues engaged in dispute resolution practices comes with its risks. Lawyers travel to different parts of this country practicing their trade, advocating and defending clients. These journeys come with risk.
For the corporate and commercial lawyers, they tend to sit for hours reviewing documents, negotiating agreements and also do a lot of traveling in the course of work. These long hours at work stations often leads back and spinal injuries.
Indeed, the pressure of work could sometimes lead not only to physical challenges but to mental stress as well. Yet, majority of our law firms are not complying with the Employees’ Compensation Scheme to give their employees, fellow lawyers the safety net the law prescribed and which they all deserve.
The NBA must do more and ensure that all law firms comply with the Employees’ Compensation Act to safeguard our workforce. And it is my hope that the Welfare Committee of the NBA will champion this initative.
We must ensure that evidence of compliance with the ECA becomes part of documentation for aspiring to be Senior Advocates. As part of the law firm inspection exercise towards the conferment of silk, I urge us to ask for evidence that law firms are complying with the Employees’ Compensation Act akin to our position on payment of pension obligations for lawyers.
Corporate lawyers are often the first point of contact for businesses seeking to understand their obligations under labour laws. It is therefore incumbent on them to educate employers, particularly SMEs on the necessity of compliance with the ECA, not only as a legal requirement but as a strategic business investment.
When disputes arise, lawyers must uphold the spirit of social justice embedded in the Act, ensuring that compensation claims are pursued diligently and without undue delay.
Beyond individual cases, the legal community must serve as advocates of systemic reform, engaging with government and civil society to strengthen workplace safety and employee protections.
The Nigerian Bar Association can serve as a bridge between policymakers and the workforce, ensuring that the law keeps pace with global best practices and local realities.
As to the role of the judiciary, we acknowledge that the courts play a pivotal role in giving life to the Act. Therefore, judicial interpretation must consistently reflect the protective, worker-centred philosophy of the ECA.
Landmark rulings can set precedents that discourage employers from evading responsibilities and embolden employees to seek justice without fear.
The judiciary must guard against narrow, technical interpretations that undermine the law’s purpose. Instead, it must elevate the principle that the protection of human dignity is paramount.
From the legislative perspective, our law makers must recognize that the labour market is evolving faster than ever before. Regular amendments to the ECA 2010, whether to address the gig economy, informal economy realities, or technological hazards, are necessary to maintain its relevance.
The ECA 2010, therefore, should not be viewed solely as a labour statute, but as a human rights instrument, a guarantee that every Nigerian worker deserves protection, dignity, and a safety net against the uncertainties of life.
The Future of Workplace Safety and Social Protection in Nigeria
Looking forward, the NSITF’s vision is to build a comprehensive social security architecture for Nigeria, with the ECA as its cornerstone. The Act laid the foundation, but the building of a resilient, inclusive, and future-ready system requires bold innovations.
The Fund is embracing technology-driven solutions to improve speed, transparency, and accountability.
Real-time reporting systems will allow employers and workers to instantly report accidents through digital platforms, ensuring quicker responses. Data analytics will enable predictive modelling, identify high-risk sectors and help prevent accidents before they happen.
E-certificates of compliance which we have already introduced, are reducing fraud and making compliance verification seamless.
The ECS’s future lies in creating innovative schemes tailored to suit the informal economy. Pilot projects are already exploring contributory micro-schemes that will allow even low-income workers to enjoy compensation and protection.
Extending coverage to the informal economy is not only a matter of justice but also of national productivity, since these workers drive much of Nigeria’s growth.
Compensation after injury is important, but prevention is better, cheaper, and more sustainable. The Fund is investing in workplace safety audits to identify risks early, we are undertaking compliance inspections with deterrent sanctions for violators and enhancing our capacity through programs, training employers and employees on global best practices in occupational safety and health (OSH).
By fostering a culture of prevention, Nigeria can reduce workplace accidents and improve productivity across sectors.
Nigeria must continue to harmonize with international standards by ratifying and implementing relevant ILO conventions on occupational safety and health. We must learn from other countries with mature compensation frameworks and systems.
We must leverage partnerships with global organizations to build capacity, fund safety initiatives, and modernize systems. These sorts of global alignment ensures that Nigerian workers are not left behind in an increasingly interconnected labour market.
Conclusion
Distinguished colleagues, learned friends, ladies and gentlemen, the Employees’ Compensation Act, 2010 is more than a statute on the books. It is a covenant of dignity, a shield of protection, and a beacon of social justice for the Nigerian worker.
It represents a promise, that when a worker is injured, they will not be abandoned; when a family loses its breadwinner, they will not be thrown into despair; and when an employer invests in safety, they will be rewarded with loyalty, productivity, and peace.
To truly “Stand Out, Stand Tall,” as this conference theme challenges us, we must rise above rhetoric and build a society where no worker leaves home in fear that their daily bread could cost them their life, no child is forced out of school because an injured parent can no longer provide and no widow or widower is left destitute because justice was delayed or denied.
This is not just about labour law, it is about the soul of our nation. A society that protects its workers protects its future. A nation that neglects its workforce undermines its destiny.
The call before us today is clear.
Lawyers must be the vanguard of compliance and justice, using their knowledge to protect the vulnerable.
Policymakers must be visionaries, ensuring that our laws evolve with the realities of modern work.
Employers must see safety and social protection not as costs, but as investments in their people and their productivity.
And institutions like the NSITF must continue to lead with innovation, transparency, and courage.
If we do this, we will build more than safe workplaces, we will build a safer Nigeria. We will do more than compensate accidents, we will prevent them. We will not just write laws; we will write legacies.
Together, we can build a Nigeria where every citizen can stand out in excellence and stand tall in dignity.
Thank you.
May God bless our workers.
May God bless the Federal Republic of Nigeria.
Oluwaseun Faleye
Managing Director/CE
Nigeria Social Insurance Trust Fund
OPINION
US Visa Applicants And Social Media Disclosure: A Risky Overreach With Dire Consequences For Nigerians

By Olufemi Soneye
The United States has recently implemented a sweeping immigration policy requiring nearly all visa applicants to disclose their social media handles and digital histories. Framed as a tool to bolster national security, counter terrorism, and curb cybercrime, the measure may appear reasonable on paper. But for Nigerians and many others from countries with vibrant, digitally active populations the consequences are troubling and far-reaching.
Nigeria’s dynamic online culture is marked by satire, political commentary, and spirited debate. In this context, posts that are humorous or culturally specific may be misunderstood by foreign officials unfamiliar with the nuances of local discourse. What may be a harmless meme or satirical remark in Nigeria could be wrongly interpreted as extremist, subversive, or fraudulent by US immigration authorities.
This does not merely pose a risk to individual visa applicants. It threatens broader societal values such as freedom of expression, cultural authenticity, and civic engagement. It also risks further straining US–Nigeria relations at a time when collaboration and mutual respect are more important than ever.
The US government maintains that social media activity provides valuable insight into a visa applicant’s character, affiliations, and potential risks. In an age where radicalization and misinformation can proliferate online, there is some logic to this argument. However, in practice, it opens the door to arbitrary interpretations, biased judgments, and significant invasions of privacy.
Disturbing cases have already emerged. A Norwegian tourist was recently denied entry into the United States after officials discovered a meme referencing US Vice President J.D. Vance on his phone. In another case, a Nigerian businesswoman with a valid visa was turned away at a US border after immigration officers reviewed her Instagram messages and claimed her online activity contradicted the nature of her visa. These examples illustrate how subjective and potentially discriminatory the enforcement of this policy can be.
Adding to the concern, the US has launched a pilot program requiring visa applicants from select countries to pay a $15,000 bond. The initiative, which began with Malawi and Zambia, reportedly targets nations with high visa overstay rates and could be expanded. It sends a chilling message: that citizens of certain countries are presumed guilty until proven otherwise.
For Nigerians, the implications are especially severe. Privacy is the first casualty. Applicants must now submit their digital footprints including personal conversations, private networks, and online affiliations to a foreign government. Freedom of expression is the next victim. Young Nigerians, who make up the majority of users on platforms like X (formerly Twitter), TikTok, and Instagram, may begin self-censoring out of fear that political opinions or cultural commentary could jeopardize their chances of traveling or studying abroad.
This policy disproportionately impacts the very demographic that is driving Nigeria’s innovation, creativity, and international reputation. Students, entrepreneurs, artists, and professionals, the most globally engaged Nigerians are now the most vulnerable to misinterpretation and arbitrary visa denials. What constitutes a “red flag” is alarmingly subjective: a meme, a retweet, or a political statement could be enough to trigger rejection, with little recourse for appeal.
There are broader implications for the Nigerian diaspora and global mobility. Social media has long served as a bridge connecting Nigerians abroad with their homeland, facilitating civic dialogue, cultural exchange, and philanthropic engagement. If digital expression becomes a liability, this bridge may weaken, silencing a vital global voice and undermining transnational ties.
Moreover, the policy risks reinforcing damaging stereotypes. Nigerians already contend with international biases linking the country to fraud or instability. A policy that scrutinizes their digital lives under a security lens could deepen mistrust, alienate young professionals, and diminish goodwill toward the United States.
The global repercussions are also concerning. If the US, a global standard-setter in immigration policy, normalizes the collection and evaluation of applicants’ private digital histories, other countries may follow suit. This would set a dangerous precedent, where opportunities for global mobility depend not on merit or intent, but on an algorithmic analysis of social media behavior often devoid of cultural context.
National security is undeniably important. But it must be balanced with fairness, proportionality, and respect for fundamental rights. This policy represents a dangerous overreach one that sacrifices privacy, chills free expression, and penalizes those who should be celebrated for their global engagement.
If the United States is truly committed to fostering partnerships with countries like Nigeria, it must recognize that sustainable security cannot be built on suspicion and surveillance. Instead, it should embrace and empower the voices of Nigeria’s youth, educated, innovative, and globally connected who could be among America’s strongest allies in the decades ahead.
**Soneye is a seasoned media strategist and former Chief Corporate Communications Officer of NNPC Ltd, known for his sharp political insight, bold journalism, and high-level stakeholder engagement across government, corporate, and international platforms**
OPINION
Dr Emaluji Writes Open Letter To FG, General Public On National Distress

Date: August 6, 2025
OPEN LETTER TO THE FEDERAL GOVERNMENT AND THE GENERAL PUBLIC
Subject: A Nation in Distress — A Critical Assessment of the Failed Tinubu-Led APC Government
Fellow Nigerians,
As the South-South Volunteer Youth Spokesman of the African Democratic Congress (ADC), I write with a heavy heart and a deep sense of patriotic duty to call attention to the rapid and disturbing collapse of governance under the leadership of President Bola Ahmed Tinubu and the All Progressives Congress (APC). What we are witnessing is not just a national crisis — it is a complete breakdown of systems and values that once gave our country hope.
In every measurable sector of our national life — the economy, security, food security, infrastructure, governance, and social cohesion — this administration has failed woefully. The consequences are no longer abstract statistics; they are lived realities for millions of Nigerians.
1. Poverty and Hunger at Unprecedented Levels
Today, Nigeria holds the tragic record as the poverty capital of the world. Families go entire days without food. Prices of basic food items such as rice, garri, yam, and bread have more than tripled. Hunger is now a weapon, a daily battle for the poor and even the middle class.
2. Hyperinflation and a Crumbling Economy
The naira has lost over 70% of its value in just over a year. With inflation well above 35%, the average Nigerian can no longer afford rent, fuel, transportation, or medical care. Small businesses are shutting down en masse, while unemployment surges. There is no cash in circulation, no confidence in the banking system, and no trust in leadership.
3. Insecurity Across the Nation
From Sokoto to Delta, Borno to Enugu, no region is spared. Banditry, kidnappings, assassinations, ritual killings, and armed robbery are daily news. Our security forces are overwhelmed and underpaid, while leadership at the top offers empty reassurances and photo-ops.
4. Neglect of Contractors and Economic Sabotage
It is both shocking and unacceptable that Federal Government contractors who executed infrastructure and service-based projects for national development have not been paid for over nine months. In June 2025, more than 5,000 local contractors took to the streets in Abuja to protest non-payment. Many of them are now bankrupt. Some have tragically lost their lives due to stress and untreated medical conditions resulting from financial ruin.
Let it be known that these contractors are the backbone of infrastructure and service delivery in Nigeria. When they are denied payment, schools, hospitals, roads, and water systems remain unfinished. Workers are laid off. More Nigerians fall into poverty. The economy suffers — all because this administration refuses to do the bare minimum: honour its obligations.
5. A Government that Refuses to Listen
President Tinubu and the APC have shown zero regard for public opinion, professional advice, or human suffering. Rather than admit failure and course-correct, they weaponize propaganda, distract with divisive rhetoric, and gaslight the nation with false promises.
Our Stand as ADC Youth Volunteers
As youth leaders of the ADC in the South-South and across the country, we reject this incompetence, this deception, and this collapse. The future of Nigeria cannot be mortgaged to leaders who are incapable of managing crises, who reward loyalty over competence, and who treat Nigerians as expendable political pawns.
We call on all well-meaning Nigerians, civil society organizations, religious leaders, and traditional rulers to rise and speak truth to power. The time for silence is over. A new Nigeria cannot emerge from a foundation of betrayal, hunger, and bloodshed.
Enough is Enough.
Signed,
Dr. Emaluji Michael Sunday
South-South Volunteer Youth Spokesman
African Democratic Congress (ADC)
Email: adcvolunteers.ng@gmail.com
Tel: +234 8065667809
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