SÃO PAULO, Brazil — The Nigerian community in Brazil has inaugurated Captain Alex Theophilus as its new President and Pastor Akin Olagundoye as Vice President in a grand and colourful ceremony that ushered in a new three-year administration dedicated to strengthening unity, welfare and representation among Nigerians living across Brazil.

The inauguration took place in São Paulo and was attended by the Ambassador of Nigeria to Brazil, Ambassador Bassey Okolo, alongside officials of the Embassy of Nigeria in Brazil, past and present community leaders, members of the outgoing and incoming executives, cultural representatives, and other distinguished guests.

In his remarks, Ambassador Okolo reaffirmed his commitment to promoting unity among Nigerians in Brazil, emphasizing the importance of solidarity and collective progress within the Nigerian community. He pledged to continue supporting the community within the capacity of the Embassy and to encourage initiatives that strengthen cooperation and unity among Nigerians across Brazil.

The event brought together a large gathering of Nigerians living in different parts of Brazil, creating an atmosphere of celebration, cultural pride and renewed optimism as the new leadership formally assumed responsibility for the affairs of the community.

Captain Alex Theophilus and Pastor Akin Olagundoye were sworn into office alongside members of the new executive, who will serve for the next three years.

The new administration is expected to focus on strengthening community unity, promoting the welfare of Nigerians, preserving Nigerian cultural identity, improving engagement with Brazilian institutions and fostering closer cooperation with the Nigerian diplomatic mission.

The ceremony also provided an opportunity to recognise the contributions of the outgoing administration. Former executives were presented with Certificates of Honour in appreciation of their service, dedication and contributions to the Nigerian community during their tenure.

Adding colour and cultural significance to the occasion, a Nigerian cultural group delivered vibrant traditional music and dance performances, showcasing Nigeria’s rich heritage and entertaining guests throughout the celebration.

The presence of former and current community leaders also highlighted the continuity of leadership and the collective effort to build a stronger, more organised and united Nigerian community in Brazil.

As Captain Alex Theophilus and Pastor Akin Olagundoye begin their tenure, expectations are high that the new administration will promote unity, protect the interests and welfare of Nigerians in Brazil and strengthen the community’s visibility and relationship with Brazilian society.

The grand inauguration marked more than a change of leadership; it was a celebration of Nigerian identity, community solidarity, cultural heritage and a shared commitment to a stronger future for Nigerians living in Brazil.

The post Nigerians in Brazil Inaugurate Captain Alex Theophilus as President, Pastor Olagundoye as Vice President in Grand Style appeared first on The Ancestral News.

ABUJA — Fresh concerns over patient safety, medical ethics and illegal organ trafficking have emerged in Nigeria following allegations that a young man had one of his kidneys removed without his knowledge or consent after receiving medical treatment in Abuja.

The case came to public attention after Ezekiel Samuel, reportedly from Kaduna State, approached social media activist Martins Vincent Otse, popularly known as VeryDarkMan (VDM), on August 18, 2026, seeking help to establish what happened to his kidney.

According to reports, medical examinations conducted in Abuja indicated that Samuel’s left kidney was absent. The circumstances surrounding the alleged disappearance of the organ, including when, where and how it may have been removed, remain unclear and require an independent medical and official investigation.

The allegation has triggered widespread reactions on social media and renewed questions about patient safety, informed consent and the protection of patients undergoing treatment without close relatives or trusted representatives present.

Nigeria has previously recorded cases involving alleged illegal organ harvesting. In 2024, the National Agency for the Prohibition of Trafficking in Persons (NAPTIP) arraigned a medical practitioner in Abuja over alleged kidney harvesting. Recent controversies in Ekiti and Gombe states have also raised similar concerns, although the circumstances and medical explanations in those cases differ.

The issue extends beyond Nigeria. Nigerian nationals have featured in documented international organ-trafficking cases, including the high-profile United Kingdom case involving a young Nigerian man who was trafficked under the promise of employment and subsequently identified as a potential kidney donor. The case resulted in convictions and exposed the vulnerability of people to international organ-trafficking networks.

Organ trafficking is a global problem, with documented investigations and prosecutions involving countries including Brazil, Pakistan, Egypt, India, South Africa and the United Kingdom. Poverty, inequality, the shortage of legally available organs and the demand for kidney transplants can create opportunities for criminal brokers to exploit vulnerable people.

However, the existence of an illegal organ trade does not mean that every case involving an absent kidney is evidence of organ theft. Some people are born with a single kidney, while others may have previously undergone legitimate medical procedures. Each allegation therefore requires medical records, imaging, surgical documentation and, where necessary, a criminal investigation.

In Samuel’s case, authorities will need to establish whether the kidney was removed during a legitimate procedure, whether proper consent was obtained and whether any medical professional or other individual was involved in unauthorised activity.

For now, the allegations remain unresolved. But the case has renewed a serious national conversation about patient rights, medical transparency, informed consent and the protection of vulnerable people from organ trafficking.

Organ trafficking is a serious and disturbing form of organised crime involving the illegal removal, sale or transplantation of human organs. Vulnerable people can be targeted through deception, financial pressure, coercion or false promises of payment.

The illegal trade is largely driven by the demand for transplantable organs and the shortage of legally donated organs. Criminal intermediaries may connect vulnerable donors with recipients and exploit weaknesses in medical and regulatory systems.

The post Alleged Unauthorised Kidney Removal Sparks Fresh Concern in Nigeria, Puts Health System Under Scrutiny appeared first on The Ancestral News.

LAGOS, Nigeria — Veteran Nollywood actor and filmmaker Taiwo Hassan, popularly known as Ogogo, has died at the age of 66 after a battle with stage-four cancer.

His death was confirmed on Sunday, August 23, 2026, by his daughter, Kira Taiwo, during an emotional Instagram Live session. Fellow actor Saidi Balogun also confirmed the death in a tribute shared on social media.

Ogogo’s death comes only days after his family publicly appealed for urgent medical assistance following the deterioration of his health. His daughters, Kira and Lima Taiwo, had revealed that the actor was battling advanced cancer and were seeking medical specialists and treatment options.

The family had earlier disclosed that doctors had informed them that chemotherapy could no longer be administered because of the advanced stage of the illness. They subsequently sought alternative medical options and assistance from specialists.

The news is particularly painful because, only five days earlier, reports circulating on social media had falsely claimed that Ogogo had died. His daughter, Lima, publicly dismissed those reports as fake and urged the public to stop spreading unverified information.

Ogogo was one of the most recognisable figures in Yoruba-language Nollywood, building a career that spanned several decades as an actor, filmmaker and influential personality in the Nigerian film industry.

His death has triggered an outpouring of grief among fans, colleagues and members of Nigeria’s entertainment community.

In a tribute, actor Saidi Balogun described the death as painful and prayed that God would grant Ogogo eternal rest. Taiwo Hassan’s passing marks the loss of one of the prominent veterans who helped shape Yoruba-language cinema and brought its stories, characters and cultural expressions to generations of Nigerian audiences.

The post BREAKING: Nollywood Veteran Actor Taiwo Hassan ‘Ogogo’ Dies at 66 After Cancer Battle appeared first on The Ancestral News.

CATANIA, Italy — August 21, 2026: The city of Catania has marked a historic milestone in its centuries-old devotion to Saint Agatha, with the relics of its patron saint taking centre stage in ceremonies commemorating the 900th anniversary of their return from Constantinople.

On August 17, 1126, the relics of Saint Agatha, the third-century Christian virgin and martyr, were brought back to Catania after having been taken to Constantinople in the 11th century. Nine centuries later, the city recreated that historic homecoming with a major pilgrimage and religious celebration.

The celebrations on August 16 and 17, 2026, were attended by Cardinal Pietro Parolin, Vatican Secretary of State, who was appointed by Pope Leo XIV as his Pontifical Legate for the anniversary celebrations. The Vatican said the appointment reflected the Pope’s closeness to the Church of Catania and the significance of the anniversary.

Before dawn on August 17, thousands of faithful participated in a pilgrimage accompanying Saint Agatha’s relics toward the Basilica Cathedral. The Archdiocese of Catania officially scheduled the pilgrimage from Ognina to the cathedral, followed by a Pontifical Eucharistic celebration in Piazza Duomo presided over by Cardinal Parolin.

One of the most solemn moments came when Saint Agatha’s skull was presented for the veneration of the faithful before being returned to the elaborate bust-reliquary in which it is traditionally preserved. Her other relics were placed back inside the silver reliquary chest. Cardinal Parolin subsequently solemnly crowned the reliquary bust during the anniversary ceremonies.

Saint Agatha lived in Sicily during the third century and, according to Christian tradition, was martyred during the persecution of Christians under the Roman Emperor Decius around AD 251. She became the patron saint of Catania, where devotion to her remains deeply rooted in the city’s religious and cultural identity.

The extraordinary ceremony therefore represented more than the display of ancient relics. For Catania’s Catholic community, it was a symbolic re-enactment of a homecoming that took place nine centuries ago, connecting generations of worshippers with a tradition that has survived for centuries.

The Vatican described Saint Agatha’s witness as an example of faith overcoming violence and fear, emphasizing the enduring spiritual meaning of her martyrdom.

Nine hundred years after her relics returned to Catania, the city once again gathered around Saint Agatha — honouring not only her remains, but the memory, faith and identity that have made her one of Sicily’s most revered saints.

The post The Holy Ceremony: Saint Agatha’s Relics Crowned in Catania as City Marks 900 Years Since Their Return appeared first on The Ancestral News.

Air Peace is set to debut its highly anticipated direct connection between Lagos, Nigeria, and São Paulo, Brazil, on October 1, 2026, marking a significant development in air connectivity between West Africa and South America.

The Nigerian carrier has filed a schedule for a Boeing 777-200ER operating from Lagos Murtala Muhammed International Airport (LOS) to São Paulo–Guarulhos International Airport (GRU). The inaugural flight, P47799, is scheduled to depart Lagos at 11:00 and arrive in São Paulo at approximately 17:00 local time on October 1.

The return service, listed as P47800, is scheduled to depart Guarulhos on October 10 at 12:00, arriving in Lagos at approximately 23:00.

Current schedule data also lists Air Peace as the operator of the nonstop Lagos–São Paulo route, with the outbound flight scheduled at 11:00 and an estimated flying time of around 10 hours. (Direct Flights⁠)

The planned operation represents an important milestone for Nigeria–Brazil connectivity. At present, passengers travelling between Lagos and São Paulo generally depend on connecting services through Europe, the Middle East, North Africa or other hubs. The introduction of a nonstop service would provide a direct air bridge between two major commercial and cultural centres of the Global South.

Air Peace has previously announced its intention to expand into South America, particularly São Paulo, as part of its international growth strategy. The airline said its Boeing 777 fleet would support the expansion of its long-haul network. (Air Peace⁠)

The Boeing 777 is already an important part of Air Peace’s long-haul fleet. One of its 777-200ER aircraft, for example, is configured for 312 passengers, including 26 Business Class and 286 Economy Class seats. (Air Peace⁠)

The scheduled Lagos–São Paulo service is particularly significant for the large Nigerian and wider West African communities in Brazil, as well as for business, tourism, academic and cultural exchanges between Nigeria and Brazil.

However, passengers should note that the October schedule remains subject to change. Airline schedules loaded into reservation systems can be modified before operations begin, and the nine-day interval between the currently filed outbound and return flights does not represent a conventional weekly rotation.

If operated as planned, the October 1 flight will mark a new chapter in Nigeria–Brazil aviation relations, bringing Lagos and São Paulo closer through a direct connection across the South Atlantic.

The post BRAZIL – AIR PEACE TO DEBUT ON OCTOBER 1: Nigerian Airline Schedules First Direct Lagos–São Paulo Flight appeared first on The Ancestral News.

The mystery of Ìbejì occupies a remarkable place in Yorùbá metaphysics. It is not simply the mystery of two children born from the same pregnancy; it is a profound question about identity, duality, destiny, spirituality, individuality and the relationship between difference and unity. The birth of twins presents a striking phenomenon. Two human beings develop within the same pregnancy, enter Àiyé together, and immediately become connected through a relationship that is culturally distinguished from ordinary siblinghood. Yet they remain two individual persons, each possessing a distinct body, personality, character and Orí. The mystery becomes even deeper when the twins are unidentical. They may have different facial features, complexions, body structures, temperaments and personalities. One may strongly resemble the father while the other resembles the mother. One may be taller, the other shorter. One may be quiet while the other is highly expressive. They may even be of different sexes. Yet they remain Ìbejì.

This raises a fundamental question: If twins can be so different physically and psychologically, what is the deeper principle that makes them Ìbejì? The question takes us beyond appearance. From a biological perspective, unidentical, or fraternal, twins develop when two separate ova are fertilised by two separate sperm cells during the same pregnancy. This explains the biological process. But Yorùbá metaphysics asks another kind of question: what does the existence of these two lives mean within the larger order of existence, destiny and the relationship between the visible and invisible worlds? Ìbejì therefore provides a powerful example of a principle that runs through Yorùbá thought: unity does not necessarily require sameness.

Two individuals can be different and remain profoundly connected. Their bodies may be separate, their personalities distinct and their individual destinies unique, yet their relationship as twins remains. This is particularly important because ordinary human perception often associates twinhood with physical resemblance. When two people look alike, the relationship is immediately visible. Unidentical twins remove that visual certainty. Their appearance forces us to look beyond the body. The relationship comes first; physical resemblance is secondary.

The Yorùbá concept of Orí is particularly important in this discussion. Each person possesses an individual Orí and follows an individual path through existence. Twinhood does not erase individuality. A twin is not simply half of another person. Each twin remains a complete individual. Consequently, it would be misleading to describe Ìbejì simply as “one person in two bodies.” Such a description may suggest that the twins do not possess independent identities. A more precise interpretation is that two individual persons participate in an extraordinary relationship that gives them a distinct shared identity as twins.

This distinction allows us to understand the mystery more clearly. The darker twin remains a twin of the lighter twin. The taller twin remains a twin of the shorter twin. The twin who resembles the father remains a twin of the one who resembles the mother. Their differences do not cancel their relationship. The same principle becomes especially striking when one twin is albino and the other is not. An albino and non-albino twin may display a dramatic physical contrast. One may have very light skin and hair, together with the ocular characteristics associated with albinism, while the other has substantially more pigmentation. To the eye, the difference may be immediately obvious. Yet both remain twins. This is a particularly powerful example of why physical appearance cannot be the sole basis for understanding Ìbejì.

Albinism itself should be understood first as a genetic condition involving reduced or absent melanin production. It should not automatically be interpreted as a spiritual condition, supernatural sign or evidence of a particular destiny. Nor should every Yorùbá community be assumed to have historically attached the same meaning to albinism. The metaphysical significance lies elsewhere. The albino and non-albino twins demonstrate that radical physical difference does not necessarily produce metaphysical separation. Their bodies manifest differently, but their twin relationship remains.

This distinction is essential when discussing colour. Colour has profound importance in Yorùbá visual culture and spirituality, but it should not be reduced to a rigid universal code. The meaning of colour can change according to context, material, ritual, locality, historical period, family tradition and association with particular Òrìṣà. White, for example, may evoke ideas of coolness, clarity, serenity and purity in particular contexts. Red can be associated with vitality, intensity, power or particular Òrìṣà traditions. Blue and indigo can participate in ideas of coolness and visual aesthetics. Black, yellow, green and other colours may also acquire different meanings depending upon context.

Therefore, the serious study of colour in Ìbejì should not ask simply, “What does this colour mean?” It should ask: “What does this colour mean in this particular cultural, ritual and artistic context?” This distinction prevents the researcher from creating an artificial colour dictionary and presenting it as universal Yorùbá knowledge. Colour may participate in the construction of identity, visual balance, ritual association and artistic meaning. Beads, cloth, pigments, ornaments and hairstyles can all contribute to the visual language of Ìbejì. Colour can therefore become more than decoration. It can become a carrier of meaning. But the meaning emerges from the whole cultural system rather than from colour alone.

This is where Àṣẹ becomes relevant. Àṣẹ may be understood broadly as the vital efficacy or power through which things can become effective and meaningful. A particular material or colour does not possess one automatic spiritual meaning simply because of its physical properties. Meaning emerges through intention, cultural knowledge, ritual practice, symbolism and the operation of Àṣẹ. The study of Ìbejì therefore requires attention to the relationship between material and meaning. The wooden figure is material. The carving is material. The pigment is material. The beads are material. The cloth is material. Yet these materials can participate in a much larger metaphysical system.

This becomes particularly evident in the ère Ìbejì, the carved twin figure traditionally associated especially with circumstances in which one twin has died. The ère Ìbejì should not be understood merely as a sculpture in the conventional Western museum sense. Its significance historically arises from its relationship with the family, the surviving twin, the deceased twin and the spiritual understanding of existence. When one twin dies, the relationship does not necessarily disappear from the symbolic and ritual life of the family. The deceased twin may continue to be remembered and represented through the figure. The ère Ìbejì therefore becomes a material expression of continuing relationship.

The physical child is absent, yet the relationship remains. The wooden figure is present, yet it is not simply the deceased child. This tension between presence and absence is central to the mystery of Ìbejì. The figure creates a point at which memory, identity, family and spirituality intersect. Traditional accounts describe practices in which the figure could be washed, dressed, carried and cared for. These practices demonstrate that the figure was not necessarily treated as an ordinary decorative object. Its significance depended upon the relationship established around it.

However, Yorùbá culture is diverse, and practices surrounding Ìbejì have not been identical in every community or historical period. A responsible study must therefore avoid presenting one local tradition as a universal rule for all Yorùbá people. The history of attitudes toward twins is itself complex. Historical scholarship records periods and communities in which twin births were feared or subjected to harmful practices, while later and continuing traditions in many Yorùbá communities developed strong positive associations between twins, fertility, prosperity, good fortune and spiritual significance. This history is important because it reminds us that Yorùbá culture is dynamic rather than frozen in time. The meaning of Ìbejì has been expressed through different practices, communities and historical circumstances. Yet the enduring importance of twins remains evident in Yorùbá art, language, family traditions and spiritual thought.

The question of duality lies at the heart of this mystery. In many philosophical systems, duality suggests opposition: light and darkness, male and female, life and death, body and spirit. Ìbejì introduces another possibility. Two can be distinct without being opposites. Two can be separate without being disconnected. Two can be individual without losing their shared relationship. The twins are not necessarily two halves of one person. They are two persons. Yet their relationship produces a form of unity. This makes Ìbejì a powerful philosophical expression of duality without absolute separation.

The phrase “oneness in their twoness,” used by art historian Babatunde Lawal in his discussion of Yorùbá twin figures, provides an especially useful way of thinking about this principle. The point is not that twins cease to be individuals, but that their relationship creates a form of unity within their distinctness. This is exactly what unidentical twins demonstrate. Their sameness cannot be found simply in their appearance. It must be understood through their relationship.

This is why the albino and non-albino twin is such an important example. Their physical difference may be greater than that of many other unidentical twins. Yet the difference does not make one more or less a twin than the other. One does not become “less Ìbejì” because of pigmentation. The other does not become “more Ìbejì” because of appearance. Both remain individual persons. Both possess their own Orí. Both have their own life experiences. Both can develop different characters. Yet they remain twins. The example demonstrates that colour belongs to manifestation, while twinhood belongs to relationship.

This does not mean that colour is culturally meaningless. On the contrary, colour can carry profound symbolic significance. But the physical colour of a person’s skin should not automatically be confused with the ritual or symbolic meaning of colour within Yorùbá art and spirituality. This distinction is especially important when discussing albinism. An albino twin should not automatically be described as spiritually superior, spiritually dangerous, supernatural or specially chosen simply because of albinism. Such interpretations require specific evidence from a particular Yorùbá tradition and should not be presented as universal metaphysical facts.

What the phenomenon clearly demonstrates is something philosophically significant: human identity cannot be reduced to pigmentation. The body manifests difference. The relationship establishes connection. Orí expresses individuality. And culture gives the relationship meaning.

The artistic representation of twins makes this philosophical problem even more fascinating. An artist representing two twins must negotiate similarity and difference. Should the figures look alike because they are twins? Should they differ because they are individual persons? The most compelling answer may be found between the two. The artist can preserve a shared visual structure while allowing individual variation. The two figures may share posture, proportion or compositional rhythm while differing in facial features, adornment, hairstyle or colour. In this way, the artwork itself can communicate the metaphysical principle of difference within unity.

This makes Ìbejì an extraordinarily rich subject for Yorùbá visual culture. The artist is not merely reproducing two bodies. The artist is confronting a philosophical problem: How can two forms express one profound relationship without becoming identical? The answer lies in variation. Similarity establishes connection. Difference establishes individuality. Together they communicate the complexity of twinhood.

This is also why the serene expression and balanced form found in many traditional ère Ìbejì are significant to the study of Yorùbá aesthetics. Scholars such as Robert Farris Thompson have connected aspects of Yorùbá artistic expression with the concept of itutu, or coolness—a valued quality associated with composure, balance and controlled presence. The visual calmness of many twin figures can therefore be considered not simply an aesthetic choice but part of a larger cultural philosophy of desirable character and controlled presence.

The ère Ìbejì consequently exists at the intersection of art, philosophy and spirituality. Its physical form communicates beauty. Its symbolism communicates relationship. Its ritual context communicates continuity. Its existence communicates the possibility that absence does not necessarily erase relationship. This is one reason why Ìbejì remains so important to the study of Yorùbá art. It demonstrates that the categories “art” and “religion” cannot always be separated neatly within traditional Yorùbá culture. An object can be aesthetically significant and spiritually meaningful at the same time. The visual can communicate the invisible. The material can participate in the metaphysical. The artistic can become ritual.

The mystery of Ìbejì also provides an opportunity to understand the Yorùbá relationship between Àiyé and Ọ̀run. The two are not necessarily understood as completely isolated realities. The living world and the spiritual world participate in a broader cosmological relationship. This is particularly relevant when considering the death of one twin. The surviving twin remains in Àiyé. The deceased twin enters another condition of existence. Yet the relationship can continue through memory, ritual, family and spiritual imagination. Death changes the mode of presence; it does not necessarily erase the significance of relationship.

This understanding helps explain why the deceased twin could continue to have a place within family life through the ère Ìbejì. The figure does not simply deny death. Rather, it provides a cultural language through which the family can negotiate death, memory and continuing relationship. This is one of the deepest aspects of Ìbejì. It asks us to reconsider what it means for someone to be present. Can a person be absent physically and still remain present within memory? Can an object become a vehicle of relationship? Can art preserve something that death has taken from the physical world? Within the traditional context of Ìbejì, these questions become inseparable from spirituality.

The mystery of Ìbejì therefore cannot be adequately explained by biology alone. Biology explains the formation of twins. Psychology can examine their emotional bond. Anthropology can examine their cultural practices. Art history can examine their visual representations. But Yorùbá metaphysics asks the larger question: What does the existence of twins reveal about the nature of being, identity and relationship?

The answer is not necessarily a single doctrine. Rather, Ìbejì opens a field of philosophical reflection. It tells us that individuality and relationship can coexist. It tells us that difference does not necessarily mean separation. It tells us that unity does not necessarily mean sameness. It tells us that physical appearance is only one dimension of identity. It tells us that colour can be culturally meaningful without determining the spiritual essence of a person. It tells us that art can become a language through which invisible relationships are made visible. And it tells us that the relationship between life and death can be understood through cultural forms that preserve memory and continuity.

The mystery becomes particularly powerful in the case of the albino and non-albino twins. Here, the physical body itself becomes a philosophical statement. One twin may have markedly different pigmentation, while the other has ordinary pigmentation. One may be visually perceived as radically different from the other. Yet they remain Ìbejì. The difference does not destroy their identity as twins. Indeed, it makes the underlying principle impossible to ignore: the essence of their relationship cannot be found merely in the colour of their skin.

The same principle applies to all unidentical twins. They do not have to look alike. They do not have to behave alike. They do not have to have identical personalities. They do not have to possess identical life experiences. They remain twins because twinhood is a relationship, not a demand for physical duplication. This is perhaps the deepest philosophical lesson of Ìbejì.

The human tendency is often to seek unity through sameness. We assume that people belong together because they resemble one another, think alike or share the same characteristics. Ìbejì challenges this assumption. It demonstrates that two can belong together precisely while remaining different. The unidentical twins therefore become a powerful metaphor for human society itself. Human beings do not have to be identical to coexist. They do not have to share the same appearance, temperament or experience to possess a meaningful relationship. Difference does not have to produce division. Unity does not have to eliminate individuality.

In the Yorùbá philosophical imagination, the mystery of Ìbejì thus becomes larger than the mystery of twins. It becomes a meditation on existence itself. Two bodies. Two identities. Two individual Orí. Two manifestations. Yet one extraordinary relationship. And when one twin is albino and the other is not, the contrast becomes even more striking: the eyes may see difference, but the cultural and relational category remains the same.

The mystery of Ìbejì ultimately invites us to look beyond the obvious. It asks us to look beyond complexion, beyond physical resemblance, beyond personality and beyond the visible body. It asks us to recognise that identity can operate at several levels simultaneously. The body provides physical manifestation. Orí provides individuality and destiny. Àṣẹ provides vital efficacy. Culture provides language and meaning. Art provides visual expression. Spirituality provides a framework for understanding the relationship between the visible and invisible. And Ìbejì brings these dimensions together in one of the most compelling phenomena of Yorùbá life.

Ultimately, Ìbejì is the mystery of being two without being disconnected. It is the mystery of difference without separation. It is the mystery of individuality within relationship. It is the mystery of colour without reducing identity to colour. It is the mystery of life and death, presence and absence, Àiyé and Ọ̀run. And perhaps its most profound lesson is simple: Twins do not have to be identical to be Ìbejì. They only have to remain two individual beings whose extraordinary relationship reveals that unity does not require uniformity.

The albino and non-albino twin makes this lesson especially visible. Their bodies may appear radically different, but their difference does not diminish their twinhood. Instead, it reveals the deeper principle that lies beneath physical appearance: two can remain two, remain completely individual, and yet participate in a relationship whose meaning reaches far beyond what the eyes alone can see.

The post The Mystery of Ìbejì in Yorùbá Metaphysics: Unidentical Twins, Colour, Spirituality and the Mystery of Duality appeared first on The Ancestral News.

Professor Jason Arday, the former University of Cambridge academic who made history as the university’s youngest Black professor, has been found dead at his home in south London at the age of 41.

Police and emergency services were called to the property shortly after 3 p.m. on Friday. Arday was pronounced dead at the scene. His next of kin have been informed and are being supported by police.

Authorities have described the death as unexpected, but said it is not currently being treated as suspicious. An investigation into the circumstances surrounding his death is underway, with the case expected to be referred to the coroner. (UA.NEWS⁠)

Arday was appointed Professor of the Sociology of Education at Cambridge in 2023, becoming the youngest Black professor in the university’s history. His academic and public work focused extensively on race, inequality, education and social justice.

His death comes just days after he resigned from Cambridge following controversy surrounding allegations about plagiarism and inconsistencies in claims relating to aspects of his academic career and biography. Cambridge had launched an inquiry into his academic qualifications and honorary appointments. (euronews⁠)

In announcing his resignation earlier this month, Arday said that the continuing accusations, speculation and public commentary had taken a significant toll on him and those close to him. (Telegraph⁠)

Before joining Cambridge, Arday held academic positions at the universities of Glasgow and Durham and became widely known for his work on racial equality and social justice in education.

His death has now added a deeply tragic dimension to a highly publicised period in his life. Further details about the circumstances of his death are expected as the police investigation and coroner’s process continue.

The investigation remains ongoing, and no cause of death has yet been publicly established. Former Cambridge Professor Jason Arday Found Dead in London

The post Jason Arday, Cambridge’s Youngest Black Professor, Found Dead in London appeared first on The Ancestral News.

The Araba of Òṣogbo, Ifáyẹmí Elébuìbọn, has described the Arugba as a spiritual intermediary between the Òrìṣà and devotees, affirming the sacred significance of the institution amid renewed public discussion over the age of the current Arugba of the annual Ọ̀ṣun-Òṣogbo Festival.

Speaking in an interview , Elébuìbọn explained that the Arugba’s role should not be judged primarily by biological age, but by spiritual responsibility and traditional selection. He described the Arugba as a medium between the Òrìṣà and the people.

The Arugba is the young votary maid selected to carry the sacred calabash during the annual procession from the palace to the Ọ̀ṣun Sacred Grove, where the principal rituals of the festival take place. The office is deeply connected with the religious identity of Òṣogbo and the community’s annual renewal of its relationship with Yeye Ọ̀ṣun.

According to Elébuìbọn, the spiritual responsibility attached to the office should not be measured simply by physical age. He noted that some Arugba have historically assumed the responsibility at an even younger age, stressing that the institution is determined through traditional processes and spiritual considerations.

The comments came amid discussions surrounding Princess Alimot Osunbunmi, the current Arugba, who is 10 years old. Alimot, a member of the royal lineage of the Ataoja of Òṣogbo, was selected through traditional Ifá divination in March 2025 and subsequently took part in the sacred procession carrying the calabash during the festival.

Elébuìbọn’s explanation places the Arugba within a broader Yoruba religious understanding in which sacred responsibility can involve individuals whose physical age does not necessarily correspond to the spiritual significance of their office.

The Arugba’s central ritual responsibility is the carrying of the Igba Ọ̀ṣun, the sacred calabash containing offerings associated with the festival. At the Sacred Grove, the ritual continues under the direction of the traditional custodians, priests and the Ataoja.

The Araba further emphasised that the function of the Arugba is that of Àgbàlágbà—a sacred and spiritually significant responsibility, rather than an ordinary ceremonial function. The office, he stressed, is rooted in spirituality and the traditional relationship between Ọ̀ṣun and the people of Òṣogbo.

The Arugba remains one of the most recognisable figures of the Ọ̀ṣun-Òṣogbo Festival and an important symbol of the continuity of Yoruba traditional heritage.

For Elébuìbọn, her significance goes beyond the physical act of carrying the sacred calabash. She represents a ritual link through which the community approaches Yeye Ọ̀ṣun.

“Arugba is the mouthpiece, the medium between the Òrìṣà and the devotees,” the Araba of Òṣogbo said, underscoring the spiritual significance attached to one of the most important offices in the Ọ̀ṣun-Òṣogbo tradition.

The post Arugbá Is the Medium Between the Òrìṣà and the Devotees” — Àràbà Ifáyẹmí Elébuìbọn Affirms , Responds to Critics appeared first on The Ancestral News.

Colombia is facing one of the worst natural disasters in its recent history after a powerful 7.4-magnitude earthquake struck the western part of the country on Monday, August 10, 2026.

The earthquake caused widespread destruction, with buildings collapsing or suffering severe damage, while roads, hospitals and other critical infrastructure were also affected. The tremor was felt across several regions of Colombia, including major cities such as Cali, Pereira, Manizales and Bogotá.

According to the latest figures reported by Reuters, more than 250 people have been killed, while hundreds more have been injured. The death toll is expected to change as rescue teams reach areas that remain difficult to access.

Emergency crews, volunteers and local residents are continuing to search through collapsed buildings and piles of debris for survivors. Thousands of people have reportedly been affected, with many families losing their homes and being left without electricity, water or reliable communications.

The earthquake was followed by numerous aftershocks, creating additional risks for rescue workers and residents returning to damaged buildings. Authorities have urged people to remain cautious and avoid entering structures that may have been weakened.

The Colombian government has declared an emergency and mobilized resources to support the affected communities. Rescue operations remain the immediate priority as authorities work to locate missing people, treat the injured and provide shelter and basic necessities to survivors.

The situation remains fluid, and officials warn that the number of casualties and the extent of the destruction could rise as rescue and assessment operations continue.

Colombia is now in a race against time to rescue survivors trapped beneath the rubble and provide assistance to thousands of people affected by the devastating earthquake.

The United States has activated a disaster response team and pledged $15.5 million for emergency relief. El Salvador is sending 100 tons of humanitarian supplies, while Mexico is preparing food packages, essential supplies and medicines. Ecuador has offered a specialized search-and-rescue team, including rescuers and trained dogs.

Argentina, Peru, Venezuela, Chile, Israel and France have also expressed their readiness to assist Colombia with humanitarian aid, rescue operations and recovery efforts.

The post 7.4-MAGNITUDE EARTHQUAKE LEAVES MORE THAN 250 DEAD IN COLOMBIA appeared first on The Ancestral News.

The Federal Mortgage Bank of Nigeria (FMBN) has taken its mortgage services to the Nigerian diaspora in the United Kingdom, launching a new housing finance scheme that offers eligible Nigerians abroad access to loans of up to ₦100 million at an interest rate of 9 per cent.

The National Housing Fund (NHF) Diaspora Mortgage Loan was unveiled in London on August 7, 2026, as part of efforts by the Federal Government to make home ownership and property investment in Nigeria more accessible to Nigerians living outside the country.

Under the scheme, qualified Nigerians in the diaspora can obtain mortgage financing of up to ₦100 million, with a repayment period of up to 10 years, subject to the applicant’s eligibility and repayment capacity.

The initiative brings mortgage services closer to Nigerians abroad and eliminates the need for applicants to travel to Nigeria simply to begin the financing process.

Speaking at the launch, the Managing Director and Chief Executive Officer of FMBN, Shehu Usman Osidi, said key aspects of the process—including National Housing Fund registration, Know Your Customer (KYC) verification, NHF contributions and mortgage applications—can be undertaken remotely.

The move is particularly significant for Nigerians who have sought to acquire property in Nigeria but have faced challenges including fraudulent transactions, abandoned housing projects and unreliable agents or intermediaries.

The Minister of State for Housing and Urban Development, Yusuf Ata, said the initiative was designed to provide Nigerians in the diaspora with a more secure, transparent and structured pathway to home ownership and property investment in Nigeria.

The scheme is also expected to generate wider economic benefits by stimulating residential construction, supporting property developers, creating employment opportunities and attracting additional foreign exchange into the Nigerian economy through diaspora investment.

The initiative received support from the Nigerians in Diaspora Commission (NiDCOM), with its Chairman and Chief Executive Officer, Abike Dabiri-Erewa, encouraging Nigerians abroad to take advantage of the new mortgage facility.

For many Nigerians living overseas, purchasing property back home has remained an important form of investment and a means of maintaining a long-term connection with Nigeria. However, concerns over transparency, financing and property security have often discouraged potential buyers.

The FMBN’s diaspora mortgage initiative is therefore being positioned as an institutional response to some of these challenges, providing Nigerians abroad with access to formal mortgage financing while allowing them to manage much of the process from their country of residence.

With financing of up to ₦100 million at 9 per cent interest, the NHF Diaspora Mortgage Loan represents a significant opportunity for eligible Nigerians abroad seeking to build homes, acquire property or strengthen their investments in Nigeria.

The London launch marks the Federal Government’s latest effort to deepen engagement with the Nigerian diaspora and channel diaspora resources into Nigeria’s housing and real estate sector.

The post FMBN Takes Mortgage to London, Offers Nigerians Abroad ₦100 Million Loan at 9% appeared first on The Ancestral News.