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@Servant2Peace@Abdulilu1@alinuhu Where is Rahama Sadau lokacin da Ali Nuhu yake sangaya? Na cewa kayi Fati Muhd ko Abida Muhd you would have made a valid point.
Innalilahi wa Innalilahi raji’un.
😭😭😭💔
Last night at about 10:30 p.m., armed bandits kidnapped these innocent people in Millennium City, Kaduna. Please keep them in your prayers.
We pray that Allah grants their safe and peaceful return. Ameen.
Olodo Uprising Is Not a Thing
What the rapper Ycee expressed in his trending podcast appearance is a viewpoint as old as art itself. There is no olodo uprising in any form of the art. Once any form of art emerges, a watered-down version of it takes shape. And so the contempt for popular entertainment as debased or anti-intellectual is a classic case of cultural snobbery.
Those of us bred in social science will recognise this as the mass culture critique of the Frankfurt School, propounded by Theodor Adorno and Max Horkheimer. They argued that mass-produced entertainment was standardised, manipulative, and dulled critical thinking. This is the academic version of the view Ycee expressed so eloquently.
So what he calls the “Peller culture,” with the Nigerian streamer Peller as the symbol of the practice, is simply his sudden awareness of something that has always been there. Peller and his co-travellers are our twenty-first-century kitsch: art or entertainment considered cheap, or in poor taste, and invoked with contempt. This is the theory Clement Greenberg espoused in his 1939 essay “Avant-Garde and Kitsch,” where he contrasted elevated art with debased popular forms. It is also why the term philistinism exists, to capture the hostility of the Pellers of this world to high culture and intellectual values.
But there is a deep irony here, because the art form Ycee himself practises was once the Peller culture of its day. When hip-hop emerged from the Bronx in the 1970s and 1980s, the gatekeepers were certain it was a passing fad, a flash in the pan, and they disparaged it as filth, an olodo uprising. Among the earliest accusations were that rap was not true music, its lyrics too raw, its street message too polarising. Parents, politicians, and community leaders condemned it and tried to suppress it, dismissing it as noise rather than art.
The pattern is older still. Consider Shakespeare. In early-to-mid 19th-century America, his art was Peller. His plays were performed in saloons, frontier towns, and rowdy theatres alongside acrobats, singers, and comic acts. The audiences were textbook agberos: boisterous, socially mixed, and familiar enough with the plays to shout lines, demand encores of favourite speeches, and heckle. Shakespeare was woven into common culture, parodied in popular songs and quoted in everyday speech, because everyone knew the source.
Then, over the latter half of the century, this changed. Shakespeare and opera were gradually reframed as serious, elevated art, requiring education, reverence, and proper decorum to appreciate. The same plays moved into institutions, dedicated theatres and concert halls with quiet, seated, well-behaved audiences. Appreciating them became a marker of refinement and class status rather than common enjoyment.
The reaction to this Pellerisation of Shakespeare produced a tension that erupted in what is now known as the Astor Place Riot in New York in 1849. It pitted the American actor Edwin Forrest, who represented a populist style, the Peller style, against the English actor William Charles Macready, associated with a more genteel, “proper” approach, the Ycee style. The two camps clashed over how Shakespeare should be performed and who he belonged to, and the dispute turned violent, leaving dozens dead.
So there is absolutely nothing new about what Peller does, or about what Ycee thinks. Every art form now treated as elevated, rap included, began as somebody’s Peller culture. Cultural gatekeepers, critics, and elites have always worked to “sacralise” certain art, walling it off from popular use and turning shared entertainment into something that signals who is cultivated and who is not, who is an Olodo and who is not.
The most annoying thing about videos like this is that the people most likely to see them are 16-year-old girls at Baze University who will come away ashamed of being Northerners.
They will watch it, internalise the insults, begin distancing themselves from their culture and their people, and start self-hating just to be accepted by lunatics like this.
She offered no explanation for the problem, no attempt to identify its causes, and no solution. She simply insulted, ranted, and felt good about herself.
And the result is that young boys and girls will grow up believing their people are the bottom of the world, then reproduce the same self-hatred in others.
What a waste of space.
Trita Parsi has a rational, pro-American view of the Iran war, so naturally Bari Weiss tried to get him deported.
0:00 The Key Points of Trump’s Iran Peace Deal
5:36 Israel’s Move to Sabotage the Peace Deal
11:00 Why Both the US and Iran Need Peace
24:19 How Netanyahu Will Try to Pull Trump Back Into War
38:34 Why Are There Us Bases in the Middle East?
45:18 Parsi’s Shocking Conversation With the Former Head of Mossad
47:26 Iran’s Resilience and the Strait of Hormuz
51:35 Israel’s Nightmare Scenario
56:11 Israel’s Intel Operations on Iran
1:05:32 Tom Cotton’s Plot to Merge CIA With Mossad
1:12:32 Is There Hope for the Republican Party?
1:20:54 Bari Weiss’s Hit Piece on Parsi and Attempts to Deport Him
1:34:05 How the Genocide in Gaza Has Changed Everything
1:39:54 How to Support Parsi