Ààrẹ Mustapha Iskil Gbolahan, popularly known as Arojinle, blends science, storytelling, culture, and education into content that moves people. With degrees in Biochemistry and Membrane Biochemistry & Biotechnology, he could have stayed in labs. Instead, he chose to bring science and wildlife closer to home—through museum-level documentaries, radio, and social media.
He made history by creating the first fact-based animal documentary in Yoruba, hosts the popular radio show Meriiri, and has become a trusted voice in conservation and culture in Southwest Nigeria. Most recently, he was invited by government stakeholders over an elephant-attack incident in Ogun State, signaling recognition of his role as both educator and mediator.
We talked to Arojinle about his journey, his name, the Ogun elephant case, broadcasting in Yoruba, and the future of his work.
Your name “Arojinle” is well known. How did you come to use that name, and what does it mean to you? Also please explain the oriki you often chant after saying your name.
I thought of many names before I decided to use Arojinle. To me, the name serves to purposes. First, whenever I get called Arojinle, it serves as a commendation about me as someone who is deep and thorough and not just surface-level or superficial person. On the other hand, I also get challenged whenever I get called Arojinle. It serves as a challenge, warning and reminder that I have to live up to that name. Whatever comes from me must be thorough and deep.
As for the oríkì that comes after, which is “Àyàn ògìdìgbó tí ń kogí bòlù ọgbọ́n,” It means the proverbial drummer of ògìdìgbó which is the drum of the wise. Ògìdìgbó is a special drum in Yorùbá land. It is the drum of the wise. It is the drum of the enlightened and initiates. It’s not just for anybody. Both the drummer and the people who dance to it are people of immense knowledge and status. That’s is why the Yorùbá proverb goes “Lówelówe là ń lùlù ògìdìgbó. Ọlọ́gbọ́n ní ń jóo, ọ̀mọ̀ràn níí mọ̀ọ́. ” This means, the ògìdìgbó drum is often played in parables. Only the wise dance to it and only the knowledgeable ones know its tune.
With your background in biochemistry, what made you shift into wildlife documentation and indigenous science communication?
It all started as a fact segment on an entertainment program, Flenjor, that I used to anchor on radio. Along the line, I found myself drawn into the wildlife world as it is filled with a lot of fascinating discoveries. Also, I was a teacher until 2020 when I resigned to face what I do now squarely. I believe I have the gift of explaining the most abstract concept in the most relatable way. So, it was just a matter of using my skills and talent to explain the things I know to people. I chose Yorùbá because I’ve always wanted to add to the knowledge bank of the Yorùbá indigenous knowledge systems. Before wildlife education, I had planned to teach Chemistry in Yorùbá. Maybe I’ll still go back to it someday.
The recent elephant attack in Itasin-Imobi, Ogun State, where a farmer was killed by stray elephants—is a serious human-wildlife conflict. Were you invited to help in mediating or advising in that event? If yes, how did that make you feel—validated, burdened, something else?
I was invited to make sense of the tragic event, give recommendations and then communicate my findings with the public. I felt validated and seen. I was able to carry out my research and give fact-based report against the different rumours that were flying around. I really commend the Ogun State government for that step.
You produced the first fact-based animal documentary in Yoruba. How has creating content in Yoruba helped reach and impact people differently than using English? Also, did you ever have any fears about that?
The first step to wildlife preservation and protection is education. People kill many animals because they have no knowledge about them. The human mind is fears anything it considers strange, by default. If we want to reach the people in the rural area, where these animals are closest to, it is imperative to do it in the language that our people understand. Besides, there are lots of people who create wildlife contents and animal documentaries in English. Going the English way will just make me one of them. I won’t stand out like this.
Gradually, I have witnessed a lot of behavioural changes amongst my followers. Many of them now understand the importance of some of our indigenous animals and how harmless many of them are.
On Meriiri you bring in culture, wildlife, science, and vivid storytelling. What is your process for researching and making sure your stories are accurate and engaging?
I started the my wildlife education journey just after the completion of my M.Sc. program. So, I hold each of the animals I discuss as if I’m to present a paper to my supervisors. I read books and journals on each animals, watch hours of wildlife videos, consult with elders and stakeholders and then combine all these effort to have a robust report. Then, I write the script from the point of a Yorùbá storyteller so that my audience would be carried along.
Why should a young Nigerian care about animals, conservation or wildlife, do they affect our existence or standard of life in any way?
We are all connected. Protecting the wildlife is protecting ourselves. If all snakes are to die for example, we’ll get overwhelmed with rodents population and people will die as a result of different diseases. Every member of the ecosystem has a role and if we just calm down to investigate, we’ll see it. So, anyone that’s interested in the continuous survival of the human race will also be interested in wildlife conservation.
Social media follows (2 million+) are impressive. What role has your digital community played in amplifying your message and conservation causes?
My social media following has been a game-changer for spreading awareness about Nigeria’s wildlife and conservation. This digital community acts as a powerful amplifier. When I post about something like the plight of our forest elephants or the fascinating behaviors of non-venomous snakes, it gets shared widely, reaching people who might never tune into a radio show or watch a documentary. They’ve helped mobilize support for causes, like highlighting human-elephant conflicts in Ogun State, where community members and even policymakers have engaged directly because of the buzz online. It’s turned passive viewers into active advocates, donating to initiatives, reporting poaching, or even joining local conservation efforts. Without this community, my message would be limited to Ibadan or local broadcasts; now, it’s global, inspiring Yorùbá-speaking audiences and beyond to value our biodiversity.
Conservation in Nigeria has many obstacles—funding, attention, public awareness. What have been some of the biggest challenges you’ve faced, and how have you overcome them?
Funding is a really big problem. I haven’t got any grant since I started. Personal funds and income from ads and promotions are what sustain the project. Public awarenes is another big problem. I was met with a lot of resistance at the beginning. Persistence and education have been key; through my radio segments on Fresh FM and social media explainers, I’ve shifted perceptions, turning fear of animals like bagworms or tigerfish into understanding. It’s about starting small, like manual pest control advice for farmers, and scaling up through consistent advocacy.
What would you say we have gotten right with wildlife and conservation in Nigeria and what improvements would you like to see?
We’ve gotten a few things right in Nigerian wildlife conservation: the establishment of national parks like Gashaka Gumti, where leopards still roam, and initiatives like the National Elephant Action Plan that have stabilized populations to around 300-400. Anti-trafficking operations, such as those by the Nigeria Special Wildlife Office and Wild Africa, have led to arrests and seizures, like the symbolic elephant sculpture from crushed ivory. Community involvement is growing too, with successes in protecting species like Cross River gorillas and sea turtles. But improvements are urgently needed. Stronger legislation enforcement, more funding for park revitalization, and better integration of indigenous knowledge, like Yorùbá perspectives on ecology. I’d love to see a national curriculum incorporating wildlife education, reduced habitat loss from agriculture, and tech like camera traps for monitoring low populations. Overall, prioritizing local empowerment over top-down approaches would make a huge difference.
Content creators are fast becoming the teachers of our times but can be a very lonely and frustrating endeavour until one starts to get a responsive audience. If you were to mentor a young person who wants to create impactful content like yours while using their indigenous language like Yoruba or Hausa, how would you advise them to navigate things?
As someone who’s blended Yorùbá with English in my wildlife explainers and now planning chemistry tutorials for secondary students, I’d tell a young creator to start with authenticity. Use your indigenous language like Yorùbá or Hausa to connect deeply with your audience, explaining concepts in relatable ways, like comparing chemical reactions to everyday Nigerian life. To navigate the loneliness and frustration, build consistency; post regularly, even if it’s short videos, and engage your early viewers by asking questions or responding to comments. This turns isolation into community. Incorporate visuals and stories to make it irresistible: use animations for abstract ideas, real-life examples like local chickens’ genetics, or fun demos with household items. Monetize wisely but focus on impact first. Patience is crucial. Finally, track what resonates and adapt as the journey proceeds.
Looking at your career so far teacher, scientist, broadcaster, wildlife documentarian, what are you most proud of, and did you think you were ever going to be able to make so much impact at when you started?
I’m most proud of bridging science and culture to empower communities until I’ve become a go-to person when it comes to wildlife in Nigeria. People have come to trust me so much that they’ll always tag me on any wildlife videos they come across, just to hear my views. Even when they see videos of white people talking about a certain animal, they’ll tag me and ask me if it’s true. This makes me really proud of what I do. When I started, I never imagined this impact. But right now, I’m so confident that my work will create real societal change and shift. It’s proof that starting small, with passion for Yorùbá heritage and wildlife, can ripple widely.
Finally, what’s next for Arojinle? Any new documentaries, radio programs, or projects you’re planning that our audience should watch out for?
What’s next for me is exciting. I’m gearing up for new YouTube series teaching secondary school chemistry in a mix of Yorùbá and English, making it accessible and fun with practical demos. On the wildlife front, expect more documentaries and explainer videos. Stay tuned on my socials. Arojinle is just getting started!
Closing Note
With Arojinle it has become evident that science doesn’t have to live in textbooks or labs—it can live in language, in stories, in culture. His work reminds us that wildlife and education can be tools for pride and understanding when shared in our own voices. As believers in truth, nature, and culture, his journey is far from over—and many more stories are waiting to be told.
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