The recent trend of renaming institutions in Nigeria has become more daring. The Ogun State Governor, Prince Dapo Abiodun, renamed the Tai Solarin University of Education after the late Awujale of Ijebu land, Oba Sikiru Adetona.
Dr Tai Solarin was a distinguished educator and owner of the esteemed Mayflower School, Ikenne. There is no recorded contribution from Oba Adetona to the field of education.
Why not build a new institution in the name of Adetona?
Furore in Lagos over renaming in the Bariga Council
As he stepped down from the position of chairman on Friday, 25 July 2025, Kolade David, the Bariga LCDA chairman, renamed several major streets. The names of non-indigenes have been replaced by those of local personalities and politicians. David ensured that President Bola Tinubu, who has a well-known penchant for titles, was included. He also added the Lagos State governor, Babajide Sanwo-Olu.
Jubril Gawat, the Special Assistant on New Media to the governor of Lagos, shared the X message to affirm official endorsement.
The Bariga renaming has caused a ruckus even as it merely follows what happened in Ojo LCDA.
David claimed that the decision was to recognise individuals who have elevated the reputation of Bariga on the global stage through their talents and contributions to national and state development.
It ignited intense controversy, including legal challenges and accusations of ethnic divisiveness.
Charly Boy (Charles Oputa) is a singer, songwriter, and TV show host. He is also a philanthropist recognised for empowering motorcycle transport operators in Bariga with around 2,500 bikes and for championing their interests.
• Bariga LCDA Renamings (July 2025):
o Charly Boy Bus Stop → Baddo Bus Stop (honouring rapper Olamide)
o Ilaje Road → King Sunny Ade Road
o Bariga Road → Bola Ahmed Tinubu Way
o Community Road, Akoka → Babajide Sanwo-Olu Road
o Other streets renamed after celebrities: 9ice, Tony Tetuila, and footballer Bukayo Saka.
2. Legal and Constitutional Challenges
• Unlawful Process:
o Femi Falana (SAN) condemned the renaming as unconstitutional, citing the 1999 Constitution (Fourth Schedule), which vests street-naming authority exclusively in local governments, not individuals or LCDAs
o He referenced the precedent in Chief Obidi Ume v. Abuja Metropolitan Management Council, where the courts affirmed that only area councils can rename streets.
• Lack of Consultation: Falana and Monday Ubani (SAN) emphasised the absence of public hearings or community input, labelling the actions “authoritarian”.
3. Ethnic Divisiveness and Marginalisation
• Targeted Erasure of Non-Yoruba Legacies:
o Ubani accused the government of systematically replacing names tied to Igbo and other non-Yoruba communities, calling it “tribalistic, divisive, and dangerously unpatriotic”.
o Examples: Renaming “Ifeanyi Street” (Igbo-origin name) to “9ice Street”.
• Colonial Irony: Critics have noted that colonial-era names (e.g., Bourdillon Road) remain untouched, while Nigerian cultural markers, such as Charly Boy Bus Stop, are erased.
4. Community Backlash and Cultural Significance
• Charly Boy’s Defiance:
o Veteran artist Charles Oputa (Charly Boy) declared: “You can rename a place… but you can’t rename a legacy”, asserting the bus stop symbolised decades of “creative resistance” against oppression.
o He emphasised that the name was bestowed organically by residents of Bariga and Gbagada, not politicians.
• Historical Memory: Falana highlighted that “Charly Boy Bus Stop” emerged sociologically from community sentiment, making its renaming a violation of cultural heritage.
5. Broader Implications for Lagos and Nigeria
• Threat to Cosmopolitan Identity: Ubani warned that replacing ethnically diverse names with Yoruba-centric ones undermines Lagos’s reputation as a “melting pot” and could deter investors.
• Political Motivations:
o Omoyele Sowore and others described the renaming as “politically vindictive”, aimed at figures critical of the ruling APC (e.g., Charly Boy, a longstanding activist).
o The timing of outgoing officials implementing changes fuelled suspicions of tokenism.
• National Unity Concerns: With Nigeria already strained by insecurity and ethnic tensions, Ubani argued such policies risked further fragmentation. Commentators on social media pointed to examples of streets in the South-East named after prominent Yorubas or individuals who earned the distinction by being among the first settlers.
6. Demands for Accountability
• Legal Compliance: Falana urged the Lagos LG legislative bodies to suspend renamings until public hearings are conducted.
• Transparency: Ubani demanded that the Lagos Ministry of Local Government clarify the rationale and provide evidence that community consultation had occurred.
Foreign artists celebrate Nigeria’s Super Falcons
Nigeria’s Super Falcons came from behind to defeat hosts Morocco to win the Women’s African Nations Cup on Saturday, 26 July. It marked the tenth time Nigeria won the trophy.
Across Nigeria and the world, the ladies have excited massive applause.
Here are clips by Rihanna and Akon.
Rihanna, Ring of Queens: https://www.youtube.com/watch?v=rUJeV3-PbG4.
Akon: Let’s Celebrate the Super Falcons of Nigeria: Akon, Lets Celebrate the Super Falcons of Nigeria: https://www.youtube.com/watch?v=ttcvGOLQ4j8
Moral police or culture wars at Obafemi Awolowo University
The culture wars erupted at Obafemi Awolowo University towards the end of July 2025, as the university management disclaimed a circular on dress codes but admitted that it had indeed issued a dress code, though it failed to publish it.
The failure to debunk the now-viral code with the authentic one only deepened the confusion. It is appropriate that OAU is the setting for this conflict, as it proclaims in its motto that the university is “for learning and culture”.
The dress code at Obafemi Awolowo University is the subject of intense debate on social media.
Influencer Ademola Adigun ignited a debate on the role of university authorities today, sharing insights from Obafemi Awolowo University, formerly known as the University of Ife.
Should they prescribe a dress code for undergraduates?
Here is his Facebook post, along with a sample response.
Ademola H Adigun
A few weeks ago, Tweetheart took our kids to OAU, where they were on break from university. She wanted them to see a proper Nigerian university. She and I are Ife Alumni naturally. I mean, where else then?
The kids loved the campus, especially its size and the vast land. They did not visit the hostels. The feedback I received was that OAU was nice, but extremely dirty.
The VC has probably not walked around the school to see heaps of rubbish and overgrown grass on Africa’s most beautiful campus. He has done well in some areas, I learnt.
It was with surprise that I saw the list of dress codes, haircuts, and other items shared, purported to be rules for students. The list is ridiculous. I am not sure that universities in Afghanistan require such compliance from students. It is foolish and Kemi Badenoch’s design. (People who enjoyed a particular advantage that want to deprive others of it suffer a Kemi B syndrome).
I understand that half of our lecturers are religiously inclined. But the campus was not founded by a religious group. Public universities should remain theatres of full expression of individuality. The school authorities should expend more energy on things that matter—academic research, scientific papers, and innovation that focuses on whether a student has tattoos. Or wears dreadlocks.
Sadly, these rules did not exist when they were students. The list is a mockery of intellectualism. Our dear VC should start by keeping the campus clean, renovating the hostels to make them habitable, and addressing the myriad other pressing issues.
The Nigerian youths suffer enough discrimination and attacks by law enforcement agencies on the street. A university should be a sanctuary for them, not another prison.
Sadly, the first casualties will be women subjected to men who regularly harass them in class.
Fikasco MamaBeloved
Sir, I believe those rules are more than just religious or whatever. The level of moral decadence is alarming in our universities, and the school’s responsibility extends beyond just education to include moral education. Imagine teaching a student with nipples pointing at your face, wearing rags in the name of fashion; also, they believe those who dress in most of these styles are mostly cultists, rapists, seducers, etc. This list was compiled through a survey. Imagine six students were arrested for cultism, and they all shared the same dress code and fashion.
Yes, the school environment needs more attention, but that shouldn’t stop the moral imposition by the school.
I support the school if it introduces sanity and morality to the institution.
Please, is this true? I hope not. But if this is true, how could they do that? Erasing Tai Solarin’s name from memory.
OAU Dress Code Controversy: Rights, Morality, and Institutional Authority
The proposed dress code at Obafemi Awolowo University (OAU) has ignited intense debate, revealing deep divisions between student rights advocates and institutional authority. Here’s a comprehensive analysis of the conflict:
1. The Controversial Dress Code Policy
• Proposed Restrictions: The draft policy bans dreadlocks, colored hairstyles, tattoos, off-shoulder tops, crop tops, sagging trousers, “sexually provocative” clothing, nose/mouth rings, and unconventional face caps. Male-specific bans include hair braiding and spangled hairstyles 1311.
• Severe Sanctions: Violations risk rustication (suspension) for 1-2 semesters:
o One semester: Dreadlocks, crop tops, tattoos, heavy makeup
o Two semesters: Colored hairstyles, “unwelcome touching/kissing” of opposite sex, male hair braiding.
• Stated Justification: The university claims the policy promotes “public decency, security, and moral sanctity” in alignment with its “character and learning” philosophy.
2. Management’s Contradictory Stance
• Official Denial: University PRO Abiodun Olanrewaju disowned the viral document as “fake” and “not finalised,” clarifying that no official circular had been issued.
• Confirmed Intent: Despite disavowing the specific memo, management admitted a dress code is under development: “Definitely, we are coming up with our dress code… to prevent undermining the moral sanctity of the university”.
• Procedural Issues: The unsigned memo lacked proper authorisation channels, as official policies require signatures from the registrar or PRO.
Table: Key Prohibited Items and Sanctions
Category Prohibited Items/Actions Proposed Sanction
Apparel Off-shoulder tops, crop tops, transparent wears 1 semester rustication
Hairstyles Dreadlocks, colored hair (male braiding = 2 semesters) 1-2 semesters rustication
Body Art Tattoos, “extra” piercings (nose/mouth rings) 1 semester rustication
Behavior “Unwelcome touching/kissing” opposite sex 2 semesters rustication
3. Student Opposition and Rights Arguments
The Great Ife Students’ Union launched fierce resistance:
• Constitutional Violations: The union cites infringement of:
o Section 35 (personal liberty)
o Section 38 (freedom of thought/religion)
o Section 41 (freedom of movement)
o Section 42 (protection from discrimination).
• Suppression of Identity: They argue that the policy “stifles freedom of expression, personal style, and individuality.”
• Historical Precedent: Referencing a withdrawn 2023 dress code, they demand a similar reversal.
• Social Media Mobilisation: Hashtags #NOTodressCodeinOAU and #SayNoToDressCode trended nationally, with alums like MEDRIVE founder Wemimo Adewuni condemning the policy.
4. Legal and Societal Debates
• Sowore’s Criticism: Human rights activist Omoyele Sowore lambasted the policy as “foolish, idle, and unacademic,” arguing universities should prioritise research over “blouses and skirts”.
• Supportive Voices: Barrister Kanmi Oladoyin defended the code to “restore sanity,” while some parents urged decency.
• Vagueness Concerns: The Legal Review Committee had warned against ambiguous terms like “sexually provocative,” suggesting “indecent dressing” instead.
Table: Constitutional Rights in Conflict
Constitutional Section Right Protected Student Union’s Argument
Section 35 Personal liberty Dress choices are personal expression
Section 38 Freedom of thought/religion Policy ignores cultural/religious attire (e.g., navel-showing traditional wear)
Section 41 Freedom of movement Restrictions limit campus access based on appearance
Section 42 Protection from discrimination Targets alternative aesthetics (dreadlocks, tattoos)
5. Broader Implications and Context
• Cultural Insensitivity: Students note the policy ignores cultural expressions, like tribes where “navel showing is traditional”.
• Corporate Readiness Debate: Proponents argue dress codes prepare students for professional environments, while critics counter that universities should foster critical thinking, not conformity.
• Institutional Priorities Questioned: Critics Highlight Misplaced Focus Amid Infrastructure Deficits, Underfunded Faculties, and Unpaid Lecturers.
• National Pattern: OAU joins Nigerian universities like UniJos in facing dress code battles, reflecting generational and ideological clashes.
6. Resolution Pathways
• Stakeholder Consultation: The PRO confirmed that the draft is undergoing “finishing touches,” suggesting room for revision at point.
• Compromise Models: The Legal Review Committee recommended graduated sanctions (starting with warnings) and more precise terminology.
• Legal Challenges: The union may pursue litigation if implementation proceeds, citing constitutional supremacy over institutional rules.
Conclusion: Autonomy vs. Authority at the Crossroads
The OAU dress code controversy encapsulates Nigeria’s struggle to reconcile institutional morality with fundamental rights. While management seeks to enforce “academic decency,” students defend the university as a space for personal growth and critical inquiry. Historical precedent (2023’s withdrawn policy) suggests compromise is possible, but the current standoff reflects deeper tensions. As human rights advocate Sowore warns, when universities prioritise “dress code enforcement over critical thinking,” the soul of higher education is at risk 57. The outcome will signal whether Nigerian universities can strike a balance between order and liberty in a pluralistic society.
