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Are You A Marlian?

It looks harmless- just ordinary dancing steps. Great legwork and body movements. Very rhythmic and colourful. It’s just a fad. And like all other fads, it will come, be around for a while and then expire.

At least, we’ve had other fads and none lasted forever. Fads come and fads go. Another one will soon replace this Marlian Fad. Inside life. Right?

I’m not willing to accept this Marlian craze as just a fad. It’s not only banal but it actually plays down social vices such as fraud and debauchery.

It goes beyond some seemingly harmless dancing steps. There is a very subliminal but subtle indoctrination going on that encourages rebellion and makes a fraudulent lifestyle acceptable.

Just listen to the lyrics of Am I A Yahoo Boy and lines like “Maga to fun mi lowo steady se

Karin wa ko ma daru” (my victim pays me steadily and our relationship should not be disrupted) and then wonder why we have young people adopting the yahoo lifestyle?

Or the debasement of womanhood in his song Yanyanyan with lines like “Your bi*ch calling my phone, tell that bi*ch leave me alone, See your girlfriend is a loose girl…That’s why I don’t trust her o, Anything wey you do with am, Make you use your rubber” and wonder how guys will respect ladies?

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Or his song Mafo with lines such as “mo shi fe high, after one original tramadol extra” (one original tramadol extra is not enough, I still want to be high) and wonder why we have a drug epidemic among the youth?

On his song Tingasa, he sang” Obo meiji fun eyan kan, Oyan merin iwo Nikan, eyin meta bed Kan, prostitute yato si porn star, killer yato si gangster, government yato si fraudster” (I shudder to translate this – it celebrates orgy which is bad enough but the real subliminal message here is how a killer is different from a gangster – in other words, it’s okay to be a gangster than be a killer while it’s ok to be a fraudster than be in government the same way it’s okay to be a pornstar than be a prostitute).

Wait for his song aptly titled Bad Influence and hear the lyrics ” Can’t tell me what to do, smoke weed, f**k girls, what the f**k I want, I just want to be happy that is all I want”.

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Or his track Bang Bang that glorifies gun violence with lyrics as ” Safety off, no taking time, I’ll take your life cause word you ain’t taking mine, them nights send shots and they move back, my niggas send shots and they shoot back, boom boom ,bang bang for your boom bang”.

Can you see this cannot just be a harmless fad? Or is it the song Soapy that glamourizes masturbation while referring to everybody as ‘ole’ ( Ole l’everybody)?

Opotoyi is one of his worst. It’s a song that promotes debauchery, drugs and debases womanhood.

Just imagine “Kilo femu, o ni kin fun on ni coke, Coke ke!, Mi or dealer mi, oun sniff, emi gbegbo senu, Ganja” ( I asked him what he wanted and he said Coke. My dealer is sniffing, as for me, I have my marijuana”.

The same song also has “awon omo soak away, won ni ki n suck am well, if I go the club, mo ma take away” (using derogatory words for women – omo soakaway). I guess I’ll just stop here.

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We can all see the Marlians rules all over. Marlians don’t use belts. Marlians don’t graduate. Marlians don’t take instructions. Marlians don’t have home training.

Very subtle but potent messages. Looks like fun but the effect will be very visible soon- young people who drop out of school, people hooked on drugs, gun violence and a very rebellious generation.


If all these are not enough for anyone who wants to salvage the next generation to show some umbrage, then maybe we are too far gone on our journey to a totally damaged society. This is why I can’t simply understand well respected people (and even brands) identifying as Marlians and inadvertently supporting a deranged music artist’s mission to destroy what is left of the next generation.


Addendum: I now understand that the slang ‘awon omo soakaway ‘ actually refers to a new pandemic where people sniff faeces to get high. Sad!

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Badagry: The Ethnicity and History of the People

The Ògù people were the original settlers of Badagry kingdom because Badagry was part or extension of the Dahomey kingdom before the “Scramble for Africa” in 1900.

The Badagry kingdom has eight quarters with eight traditional high chiefs: Àgólótó of Gànhó, Akran of Jègbà and paramount ruler of Badagry kingdom, Jegén of Àwhàjígò, Bààlá of Àsàgò, Fihentò of Whlàkó, Mobee of Bòékó, Wàwú of Àhòvíkó and Pòsú of Posúkó quarters.

To further prove it, the names of the quarters are in Ògù and the installation of the Àhólú (king) and Kògán (white capped chiefs) has no resemblance of the Yorubas.

The second settlers were the Aworis. We are twin sisters gave birth to by Ògù father and Yoruba mother. The Awori are the nearest neighbours to the Ògu people.

The Ògù and Awori people have been living together in Badagry for over two hundred years but failed to confederate. The Ògù and Awori confederate in October 10, 1939.

Later in the 1870s, came the invasion of the Yoruba people who were integrated into the main town because they were from Oyo, the Ogu people rather called them Àyọ̀nù or oyonu which simply means Oyo person.

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They established compounds like agbole-onisasun, agbole-olusi, agbole-ajape, agbole alaro, agbole-onilude, agbole-seriki, etc in Badagry town. Most of them were businessmen and Islamic scholars.

They introduced Islamic religion, so the headship of the Yoruba people in Badagry was Iman. Although through the successive Imams, the Yorubas paid tribute to the traditional chiefs of their constituency. They acknowledged political sovereignty and custom of the land.

Another set of settlers in Badagry were the Nupe or Tapa from Niger. They came to Badagry in 1900 and established the Àgbolé-Tápà (Idi-oro) along Joseph Dosu way. They brought Igunuko masquerade to Badagry.

Other settlers in Badagry are the ilajes, hausas, ibos, saros, agudas and the ganyins. All these people make up Badagry. So all of the above people are the Badagrians.

To answer the second question, “the position of Badagry in development of Lagos”. As we all aware that Badagry is the first seat of Lagos colony. The British colony was established in 1861.

Record shows that then Lagos colony included three divisions: Ikeja, Epe and Badagry. The last British commissioner for the colony Mr. E. A. Carr and his deputy Major J.C. Allen both of them had their residence in Badagry.

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Beside, Badagry was the centre of the Lagos politics from the proclamation of the colony in 1861. Therefore, Badagry is one of the pillars of Lagos.

The first political meeting of “Black Movement for Emancipation” comprising of people like Herbert Macaulay (founder of Democratic party in 1922), Nmamdi Azikwe, Ibiyinka Olorunimbe, James Churchill Vanghan, Kofo Abayomi, Akinola Maija, H.O. Davies, Jubril Martins, Ernest Okoli (founder of Nigerian Youth Movement in 1933), Senu Oke, C.D. Akran, orisadipe Obasa, Kiroyi Ajasa and Haratio Jackson was held in Badagry District Office in 1949.

The second edition of the meeting that involved Obafemi Awolowo was held in the same venue in 1950. Then, Awolowo was a political boy and loyalist to Papa C.D Akran. Both of them engineered the formation of Action Group at Owo in 1951.

Apart from the political involvement of Badagry in Lagos, Badagry economic prosperity made from salt making, palm oil and fish was second to none. The boom economy attracted rivalry and attacks from the British, Lagos, Abeokuta and Oyo. The attack later led to the movement of some Ògu people to Ilaro, Abeokuta and Ibadan in the late 1950s.

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After the attack in 1953, the new Governor of Nigeria, Sir John MacPherson summoned the first assembly of representatives of the people of Nigeria at Ibadan General Conference.

Because of the boom economy of Badagry, eleven delegates including Oba Adesoji, Aderemi, the Oni of Ife, Bode Thomas, Akinpelu Obisesan, S.O. Awokoya, Adegunle Soetan, M. A. Ajasin, T.A. Bankole, chief Ogulana II, C.D. Akran and Arthur Priest submitted a report compelling the British Government to merged Badagry (Lagos colony) with western region. The secretary of the colony acceded to their request and Badagry became part of western region.

Based on the outcome of the C.D. Akran was appointed by the Lagos colony to represent Lagos colony on the board of Agriculture and Economy.

Subsequently, he was elected through the electoral college to represent Lagos in the western Nigerian parliament. Later, he became minister of local government development and minister for economic and planning respectively.

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7 Key Things About Operation Àmọ̀tẹ́kùn

1. Amotekun means leopard 🐆

Logo features:

Angry àmọ̀tẹ́kùn in full flight with zero tolerance to crime as the pay off line.

Àmọ̀tẹ́kùn logo explained

2. To complement the police and other security outfits in the South West and not replace them.

3. Specially setup to stop rising insecurity in the region, kidnapping and robbery as major reasons.

4. Approved by the Federal Government and Inspector General of Police

5. Personnel will be locally sourced just like your neighborhood police.

6. Each of the six (6) States in the southwest gas procured 20 trucks and 100 motorcycles for the operation.

7. It would not be modelled after the OPC.

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