MẸKUNNU KOYA: AN OPEN LETTER TO YORUBA SELF-DETERMINATION GROUPS — YORUBALAND MUST NOT FALL

To all Yoruba self-determination organisations and liberation movements: Oodua Youth Movement (OYM), Oodua People's Congress (OPC), Oodua Liberation Movement (OLM), Covenant Group, Yoruba Revolutionary Movement (YOREM), Federation of Yoruba Consciousness and Culture (FYCC), Oodua Republic Front (ORF), Oodua Youth Congress (OYC), Oodua Nationalist Movement (ONAC), OPC New Era, OPC Reform, Agbekoya, United Self Determination Platform (USEPO), Yoruba Self-Determination Movement (YSDM), and every other organisation committed to the defence, liberation, and advancement of the Yoruba nation, I salute you all.

I salute you individually and collectively as patriots whose vision has always been the protection of Yoruba interests, the preservation of our heritage, and the pursuit of genuine self-determination, whether through true federalism, regional autonomy, or any other democratic arrangement freely chosen by our people.

For decades, our mission has been clear: to defend our land, protect our people, resist oppression, and ensure that future generations inherit a homeland that is secure, prosperous, and free from fear.

Many have sacrificed for this cause. Some lost their liberty. Some lost their livelihoods. Some paid the ultimate price. Their sacrifices must not be forgotten, and their struggles must not be in vain.

Yet today, Yorubaland faces grave challenges. Across our communities, there are growing concerns about insecurity, violence, displacement, and the safety of our people. Many citizens feel abandoned by political leaders who appear more interested in power than in the protection of lives and property.

At this critical moment, division among those who claim to defend Yoruba interests is a luxury we can no longer afford. History has placed a responsibility upon our generation. We can either rise to meet that responsibility or be remembered as those who failed to act when their homeland needed them most. "Every generation must, out of relative obscurity, discover its mission, fulfill it or betray it" Frantz Fanon admonished.

* This is not the time for factional disputes.

* This is not the time for organisational rivalry.

* This is not the time for personal ambition.

* This is the time for unity, vigilance, mobilisation, and collective action in defence of the welfare, security, and future of the Yoruba people.

The defence of Yorubaland is not the responsibility of a few organisations alone. It is the responsibility of every conscious Yoruba sons and daughters. Every citizen must decide whether to stand on the side of responsibility or on the side of indifference. History rarely remembers spectators kindly when nations and peoples face defining moments.

Our forebears faced enormous challenges and overcame them through courage, discipline, sacrifice, and unity. We must draw strength from their example and remain steadfast in our commitment to the survival and progress of our people.

* Let every Yoruba organisation close ranks.

* Let every patriot recommit to the cause.

* Let every community strengthen its resolve.

* Let every leader remember that the welfare and security of the people must come first.

The future of Yorubaland will not be secured by rhetoric alone. It will be secured by unity, organisation, vigilance, accountability, and unwavering commitment to the common good.

* The hour is late.

* The task is urgent.

* The responsibility is ours.

Let history record that when Yorubaland called, we answered.

Fatherland or Death !

By : MẸKUNNU KOYA POLITICAL BUREAU 01/06/2026* .

YORUBALAND UNDER SIEGE: THE TASK OF SELF-DETERMINATION, SELF-DEFENCE AND NATIONAL SURVIVAL — WALE BALOGUN

Press Statement 

Mr. M. O. Oyedokun,
Abducted with some
 students by bandits 

The worsening insecurity across Yorubaland has once again exposed the harsh reality that no people can survive without the capacity and collective will to defend their land, civilisation, culture and future. What was once dismissed as isolated attacks and rural criminality has now evolved into a dangerous and coordinated assault on the peace, territorial integrity and indigenous identity of the Yoruba nation.

From Owo in Ondo State to the forests and farming settlements of Oyo, Ogun, Kwara and Kogi States, armed terrorists, bandits and criminal herders have continued to invade communities, sack villages, kidnap citizens and destroy livelihoods with alarming boldness. Our people are increasingly becoming refugees in their ancestral homeland while those entrusted with the responsibility of governance continue to play politics with the lives of innocent citizens.

Many continue to ask how we arrived at this dangerous point. Without unnecessary historical excursion, the present crisis cannot be divorced from the structural imbalance and political betrayal that followed the annulment of the June 12, 1993 presidential election. That annulment was not merely an attack on democracy; it was an attack on the political future and collective dignity of the Yoruba people.

The years that followed witnessed the steady consolidation of a political and ideological agenda that sought to weaken regional autonomy while centralising power in a deeply compromised federal structure. Under successive administrations, particularly after the return to civil rule in 1999, extremist tendencies gained confidence while constitutional contradictions surrounding religion, security and governance were deliberately ignored for political convenience.

It was during this era that the aggressive expansion of Sharia across several Northern states was normalised despite the constitutional controversies surrounding it. Many dismissed the implications at the time, but what we are witnessing today is the dangerous consequence of years of appeasement, silence and elite compromise.

The bitter truth is that Yorubaland has been politically betrayed not only by external forces but also by some internal actors whose personal ambitions took precedence over the collective survival of the Yoruba nation. The establishment of Amotekun, which should have emerged much earlier as a formidable regional security architecture, was weakened by political calculations and the desperation of certain power blocs seeking Northern political support for presidential ambitions.

It is on record that the Lagos State Government was reluctance towards, reject and refuse regional security vision behind Amotekun because of fears that robust regional self-defence structures might jeopardise strategic alliances ahead of national elections. That hesitation weakened the urgency required at a critical moment when Yorubaland needed unity, courage and decisive leadership.

The tragedy is further compounded by the conduct and utterances of certain influential figures whose actions continue to undermine Yoruba historical consciousness and collective resistance. One cannot ignore the symbolic implications of the Alaafin of Oyo paying homage and pledging allegiance to the Sultan of Sokoto shortly after his coronation while simultaneously attacking the Ọọni of Ifẹ̀ and questioning aspects of Yoruba history and civilisation.

Similarly, the self-styled Emir posture adopted by the Oluwo of Iwo, including statements portraying Iwo as a natural settlement space for displaced Fulani populations, raises serious concerns about the gradual cultural and political erosion of Yoruba identity through elite collaboration and internal sabotage.

The political class at the federal level has also demonstrated troubling insensitivity. Senate President Godswill Akpabio’s controversial remarks suggesting that insecurity may persist until after the 2027 elections created the disturbing impression that political elites already understand the scale of the crisis but lack either the will or sincerity to confront it decisively.

Likewise, statements attributed to the Chief of Army Staff advocating negotiations with terrorists because “they are Nigerians too” continue to demoralise citizens whose communities remain under siege. While dialogue may have strategic value in certain conflicts, no nation can normalise terrorism or reward violent criminality without undermining justice and national security.

At this stage, over-analysis without action will only produce collective paralysis. Yorubaland must now begin to embrace a realistic and organised self-determination consciousness anchored on self-preservation, regional unity, security coordination, economic independence and cultural rebirth.

Self-determination does not merely mean agitation or emotional rhetoric. It means building the institutional, political, cultural and security capacity necessary for a people to protect their existence and determine their future. It means developing strong regional consensus beyond partisan politics and rejecting every form of divide-and-rule manipulation.

To save Yorubaland from further deterioration, the following urgent steps have become necessary:

 *Immediate Community Defence Structures:* 

* Every Yoruba community must establish coordinated and lawful COMMUNITY DEFENCE COMMITTEES (CDC), vigilance networks and local intelligence structures working in synergy with Amotekun and other legitimate security outfits.

 *Strengthening Amotekun:* 

* Amotekun must be transformed into a fully funded, technologically equipped and operationally independent regional security institution with modern intelligence capabilities and forest surveillance systems.

 *Regional Security Summit:* 

* All Yoruba stakeholders, traditional rulers, youth organisations, civil society groups, hunters, farmers, professionals and self-determination groups, should convene an emergency Yoruba Security and Survival Summit to develop a unified regional security strategy.

 *Economic and Political Self-Reliance:* 

* Yorubaland must reduce dependency on the dysfunctional federal structure by strengthening regional economic integration, food security, local industries and internal cooperation among Southwest states.

 *Cultural Reawakening* :

* The Yoruba people must consciously defend and preserve their history, language, traditional institutions and civilisational identity against both external domination and internal distortion.

 *Demand for True Federalism and Restructuring* :

* The current over-centralised Nigerian structure has failed. The Yoruba nation must intensify constitutional advocacy for genuine federalism, regional autonomy and resource control as minimum conditions for peaceful coexistence.

 *Reject Political Opportunism:* 

* Those seeking political offices ahead of 2027 must clearly state their positions on regional security, restructuring and Yoruba self-preservation. Empty slogans and transactional politics can no longer guarantee public trust.

The time has come for the Yoruba people to stop outsourcing their destiny to external powers, foreign governments, political merchants or opportunistic actors masquerading as freedom fighters. No foreign government will save Yorubaland. No messiah is coming from abroad. The survival of our people depends ultimately on our collective consciousness, organisation, courage and readiness to act.

History has placed before this generation a difficult but unavoidable responsibility: either we rise to defend our land, identity and future, or we continue the dangerous path of complacency, disunity and gradual displacement.

The choice is ours. Fatherland or death ! 

Comrade Wale Balogun

Afenifere Chieftain and Convener, Mẹkunnu Koya.

Writes from Lagos.

20/05/2026

EASTER CELEBRATION: Alaafin cautions on apathy, preaches unity, sincerity of purpose to Nigerians

Alaafin 

The Alaafin Oyo, paramount ruler and superior head of Yorubaland, His Imperial Majesty, Oba Engineer Abimbola Akeem Owoade 1, has admonished Christians that Easter should be a day filled with love, with

appreciation of what God has done for mankind, days of goodwill to one’s neighbours, and days of divine expectation from the Lord.

This, he stated, would transform our nation, heal our relationships, and give us the polity of our dreams.

Oba gave the admonition in his Easter message through his Director of Media and Publicity, Bode Durojaye.

According to the Paramount Ruler, "" if we love with the spirit of Easter in our hearts, governance would work, electoral reforms would be easier to accomplish, funds

would be judiciously utilized for the good of the larger number, the leadership would love and cherish the led. That is the essence of Easter which we commend to all Nigerians, indeed, to all humanity at this time"".

 He stated that it was love that took Jesus to the cross, adding that if His heart was not welling and overflowing with love, He could not have offered Himself as a sacrifice. 

Alaafin pointed out that ""at this time in our country, we commend this love to all citizens. Love that considers others first, love that prefers others above personal and selfish desires, love that seeks to emancipate, to unshackle and liberate. Love, sincerity of purpose, sense of commitment and patriotism will

take us above internecine killings, and other divisive tendencies. Let every Nigerian imbibe all these"".

 Oba Owoade went further, "" banditry must be stopped for the development of our country because it fundamentally disrupts the social, economic, and political structures necessary for progress. It creates pervasive insecurity, destroying livelihoods, particularly in agriculture which leads to food insecurity and deepens poverty. Furthermore, it stifles investment, undermines state authority, and forces the diversion of public funds from development projects to security spending"".

 He warned that there is urgent need to collectively rise against the terror inflicted by these blood guzzlers who have no regard for the sanctity of human lives, stressing that as citizens, we must accept that collective sacrifice is inevitable, as peace has a price, and that price must be paid by all of us.

IMPERIAL IMPRINTS OF OYO: THE DIFFUSION OF ALAAFIN POLITICAL CULTURE, TITLES, REGALIA, AND SOCIAL INSTITUTIONS ACROSS YORUBALAND

  (Revised Scholarly Edition)

By Engr. O.A. Adekunle (Licensed Civil Engineer and Chartered Project Manager)

Writer and Publisher

ABSTRACT

The imperial system of the Oyo Empire constituted one of the most sophisticated political civilizations in pre-colonial West Africa. Beyond territorial expansion, its most enduring legacy lies in the cultural, institutional, and symbolic frameworks adopted across Yorubaland. This revised edition incorporates historiographical scholarship, demonstrating how earlier historians and anthropologists documented Oyo’s decisive role in shaping titles, governance systems, palace traditions, dress codes, and identity symbols among Yoruba polities.

1. INTRODUCTION

Among the Yoruba, political legitimacy historically derived from antiquity, sacred kingship, and institutional continuity. The Alaafin’s court represented the pinnacle of these principles. As towns gained autonomy or emerged from war camps, frontier settlements, or migration clusters, they frequently adopted Oyo-derived titles, court rituals, architectural forms, and administrative structures to legitimize rule and situate themselves within a recognized civilizational order.

2. LITERATURE REVIEW: EARLIER SCHOLARLY CONTRIBUTIONS

Historical understanding of Oyo’s influence has been shaped by pioneering scholars whose works remain foundational.

Samuel Johnson in The History of the Yorubas (1897) provided the earliest systematic narrative describing Oyo as the political nucleus from which many Yoruba institutions radiated. He documented the diffusion of titles, court etiquette, and dynastic traditions.

Robin Law emphasized Oyo’s military-administrative sophistication, particularly its cavalry system and provincial governance, demonstrating how its imperial model influenced successor states.

Toyin Falola analyzed Oyo as a cultural hegemon whose prestige encouraged imitation even beyond direct political control.

Anthropological studies by later researchers similarly highlight how symbolic institutions—dress, palace language, ritual hierarchy—spread through prestige emulation rather than conquest.

Collectively, these scholars agree that Oyo’s influence functioned less as domination and more as a civilizational template that other Yoruba polities consciously replicated.

3. DIFFUSION OF ARISTOCRATIC TITLES

Oyo’s chieftaincy system became the political vocabulary of Yorubaland. Titles such as Basorun, Balogun, Otun, Osi, Asipa, Agbaakin, and others were reproduced in emerging towns. The adoption of these titles signified constitutional inheritance rather than imitation alone. For example, military leaders in Ibadan adopted Oyo titles to affirm continuity with imperial political culture.

Titles functioned as institutional capsules carrying administrative authority, military hierarchy, and ritual legitimacy.

4. ADOPTION OF PALACE TERMINOLOGY AND INSTITUTION (ÀÀFIN)

Perhaps the most visible evidence of Oyo’s cultural standardization is the widespread adoption of the term Ààfin for royal palaces throughout Yorubaland. The palace was not merely a residence but a constitutional space embodying kingship, ritual, judiciary authority, and cosmology.

Examples of this diffusion include:

Ààfin Olubadan

Ààfin Ogbomoso

Ààfin Olofa

Ààfin Timi

Ààfin Ataoja Osogbo

Ààfin Oluwoni

Ààfin Akure

Ààfin Akire

Ààfin Alake Egba

Ààfin Aseyin

and numerous others

The adoption of identical palace terminology indicates institutional borrowing. By calling their palace Ààfin, rulers symbolically aligned themselves with Oyo’s sacred kingship tradition, thereby legitimizing authority through association with an established imperial archetype.

Architecturally, these palaces reproduced Oyo design principles:

multi-courtyard layouts

sacred ancestral shrines

throne halls for public audience

segregated administrative compounds

Thus, architecture became a political language.

5. ADMINISTRATIVE BLUEPRINT REPLICATED ACROSS YORUBALAND

Oyo’s governance model balanced monarchy with institutional checks. Successor states replicated this constitutional logic:

Element Oyo Prototype Adopted Variant

Sacred monarch Alaafin Oba-system equivalents

Council of chiefs Oyo Mesi Local ruling councils

Military aristocracy Eso corps War chiefs

Provincial governance Ajele District authorities

This structure demonstrates that Oyo’s influence persisted even after imperial decline because its system was structurally adaptable.

6. CULTURAL STANDARDIZATION THROUGH DRESS AND REGALIA

Court fashion conveyed hierarchy and civilization. Distinctive Oyo elite attire spread widely:

Abetiaja cloth associated with aristocratic masculinity

Esiki ceremonial fabrics symbolizing nobility

embroidered agbada and layered wrappers

beaded crowns and royal insignia

Through trade, diplomacy, and migration, these fashions became trans-regional symbols of legitimacy.

7. FACIAL MARKS AND IDENTITY SYSTEMS

Dynastic facial marks such as Abaja méfà méfà ti Oba (six-line royal marks) signified aristocratic lineage linked to Oyo. Other Yoruba groups developed variations inspired by these patterns. Facial marks thus served as visual declarations of political identity and cultural affiliation.

8. MECHANISMS OF CULTURAL TRANSMISSION

Oyo’s traditions spread through several historical processes:

1. Military outposts evolving into towns

2. Migration following wars and imperial collapse

3. Trade caravans disseminating fashion and titles

4. Diplomatic alliances and marriage networks

5. Prestige imitation by neighboring rulers

These mechanisms ensured that Oyo’s cultural grammar became a shared Yoruba political language.

9. ADDITIONAL INSTITUTIONAL CONTRIBUTIONS ATTRIBUTED TO OYO

Beyond titles and palaces, Oyo’s civilizational imprint included:

codified court etiquette and prostration hierarchy

drum language systems for royal communication

royal praise poetry traditions

standardized war command structures

ceremonial insignia for chiefs

diplomatic gift-exchange rituals

symbolic seating arrangements in councils

structured coronation rites

These elements formed a transferable statecraft package replicated across Yoruba towns.

10. CONCLUSION

The historical significance of Oyo lies not only in conquest but in standardization. By exporting political titles, palace institutions, regalia systems, dress codes, identity marks, and governance frameworks, the Alaafin’s court created a shared political civilization across Yorubaland. Successor states consciously adopted these forms to legitimize authority and situate themselves within an established tradition of kingship.

In effect, Oyo functioned as the constitutional and cultural academy of Yoruba political life. Even after imperial decline, its institutional DNA persisted in the palaces, titles, dress, and governance structures of later kingdoms. Oyo did not merely influence Yorubaland—it defined the grammar through which Yoruba sovereignty itself came to be expressed.

CITATION 

Engr. Adewuyi, O.A (2026). imperial imprints of oyo: the diffusion of alaafin political culture, titles, regalia, and social institutions across yorubaland (revised scholarly edition)

Oyo Empire Discussion; Just Like How God Must Exist.

Alaafin Owoade I 

The story is told of a school teacher who was an atheist. Everyday in class he told his young students about how "God does not exist." 

But one day a student stood up and said," Excuse me,sir. I think there must be God, either in real form, or in people's conscience. The fact that you're always talking about Him shows He exists, otherwise you won't be talking this much about Him. People don't usually talk about what does not exist. Do they?"

It was a confounding moment for the teacher!

Over the last few weeks, people have written a lot to remind us about Alaafin led Oyo empire and it's influence in Yoruba land. Another group has also mocked a lot to remind us about the empire and it's influence in Yoruba land. Of the two, I think the latter deserves the trophy. Like a meticulous shoe shiner, they have put in tremendous effort, through their contradictory claims and accusations, to bring to light the far reaching influence of the historical Yoruba empire. They were always at it. One moment they would post about how the empire was only Oyo and Aawe. some minutes after, they would mock about how "their king died while fighting to take back Ilorin." In the morning, they would post about how the influence of the empire was only felt in Tede, by afternoon they would be mocking about how "Lisabi defeated their army to break their hold on Egba". etc 

The thing is, like it or hate it, it is the only prominent Yoruba empire recorded in history. You can haul anything at it to belittle it, but certainly not reputable books of history, where is firmly established. Even a journalist Dare can only resort to frolicsome narratives without references. Even a journalist Wale can only attack with pun and other artistic repertoire that warrant no references making his antics a mere entertainment by an artist that he is.

No one trying to disparage the empire has been able to successfully use reputable books of history as his missiles. This is because the influence and the glory of the empire are well entrenched in history as recorded by several creditable books.

But for sheer hatred or other sentimental reasons, certain people want to travel back in time like "The terminator" to alter the age long history of the Yorubas as it happened. Their heart burning against the central role and status of the Alaafin in Yoruba history has pitched them against all reputable historical books and records. Certified historians, both dead and alive are now either biased in their accounts or bribed to write their books. All historians that ever wrote on Yoruba history of early times, Nigerians, non Nigerian Africans, Europeans were all biased to them - Talbot, CR Neeving, Allan Burn, Samuel Johnson, Saburi Biobaku, Kemi Morgan, Ade Ajayi, Obaro Ikime of historical society of Nigeria, Ghanian Adu Boahen, etc and all authors of history books we use in secondary school back in those days all conspired to be biased in favor of Alaafin! And the Queen of England too was also biased in favor of Alaafin for recognizing him as the paramount King that the British met!

At a time these set of people even started blaming the film producers. They questioned why nearly all epic films about Yoruba race must have something to do with either Alaafin or Oyo. But the fact is that it is at the instance or in relation to the head or the headquarters that the most significant or memorable events of history always occur, both the sweet and the sour ones - power, power struggle, declaration of wars, ceasefire, rebellion,detente, coup, regicide, secession, cultural initiatives, etc. Oyo kingdom back then served as the watershed from where many tributaries of Yoruba people and their cultures flowed to different parts of the country and beyond. It was the rally point for the fast expanding Yoruba race. Oyo as the capital is sometimes used in the historical context for the mainstream Yoruba body, the same way Washington or Abuja is sometimes used for US or Nigeria today. Oyo was the Yoruba body under the leadership of the Alaafin whose capital or seat of power was always Oyo, regardless of location.

Since in wartime, the capital and the head of government are always the main target of the enemies, change of location may occur for reason of war or other strategic reason. That does not diminish the status of the leader as some are trying to imply.

Dr Victor Omololu Olunloyo once reacted to such flimsy impression: " Capitals sometimes move or get moved. There used to be governments at all three levels in Lagos at one time. Local government was in the city hall, state government briefly on the Marina before going to Ikeja/Alausa and the federal government on Marina or Dodan barrack/Ribadu road. The seat of the federal government was later moved to Abuja, first Aguda house, then finally Aso Rock Villa, etc. Does that make the president of Nigeria a refugee among our native kinsmen farming around Aso Rock?"

Source; Oyo Empire Dairy 

Why the ALAAFIN can Neither be Ridiculed Nor Insulted

 

BY BODE DUROJAIYE

Alaafin 

The sacredness of the Alaafin Monarchy system is one of the few reasons why 

Oyo traditional system and values have garnered so much respect and admiration over the years.

The Alaafin inspires nothing short of reverence. The almost magical and legendary feats of Iku Baba Yeye  in times past have also blessed the chapters of oral history, with in-depth documentation of historical accomplishments. 

In the often larger-than-life narrative surrounding royalty in Yoruba land, Alaafin didn’t rule his domain as mere mortal,  but like a god and  Veritable Custodian of art and culture.

 One part as a King and one part as a Father to all living and non-living creatures; including the beings that abide in the forest, under the sea and below and above the different layers of the heavens.

The Alaafin's power is likened to that of the gods!

 Iku Baba Yeye , Alaase Orisa; this paean places the Paramount Ruler on the same pedestal as the gods. Still, Alaafin is accountable to his people and the gods of the land. His primary duty is to develop his domain, as well as protect and develop every aspect of the socio-cultural well-being of the  Yoruba land.

The future of heritage, culture and arts of a nation rest on the shoulders of the traditional rulers, like the Alaafin, and the traditional institutions around him.  As a Guardian of Culture,  Alaafin is first and last line of defence against foreign interruption and infiltration in Yorubaland.

But over the years, the culture and heritage of the Yoruba nation have not been as vibrant and elegant as it used to be. Infiltration and dilutions in so many ways have caused people to abandon the old ways. 

Traditional values and morals laid down by our forefathers have been jettisoned for western and modern ways of life which have brought us nothing but decay and a breakdown of order and values inherent in our traditional systems.

Is it safe to say that Obaship and Traditional Institutions in Yoruba land have been compromised and stained because of the aim of amassing wealth and affluence?

The appalling breakdown of law and order and the moral decadence in Yoruba land calls for urgent attention and resolution.

The future of any developed Nation and country depends on his preservation of its history, culture, heritage, arts and culture. The richness of the Yorùbá culture and heritage connects the world just as the Atlantic Ocean connects diverse countries. Its level of wealth is multi-layered, hence, it must be protected at all cost and the role of the Obaship and traditional institutions in delivering this duty is important.

The legacy of the Alaafin and  the Superior Head of Yorubaland  cannot be erased from the pages of history.

It is our collective responsibility to ensure that our culture, heritage and arts must be preserved, not also not forgetting that every son and daughter of the Yoruba Nation must strive to be an outstanding  "Omoluwabi""; an upright and well-nurtured individual in the community.

The Obaship and Traditional Institutions should not just care about rituals and traditional worship but should look inward and see how the land can be developed socio-culturally, morally, and in every way possible. 

This must be done with diligence, respect and an open mind devoid of parochialism, recriminations, vendetta and nauseating propaganda. 

Time and seasons have changed and in moving forward we have to create a flexible channel of communication to enable us to bridge the gap between the old ways and the new ways.

OPINION - The Meeting Mishap: Rasheed Ladoja A fool at 80?

 

A recent incident in an inter faith gathering in ibadan, has left the people of Oyo State talking. Rasheed Ladoja, was seen ignoring Alaafin ikubabayeyes hand shake, who is by far his superior and leader. Ladoja who failed as a governor also failed to respond to a friendly "Good morning handshake". The peace loving people of Oyo State are shocked by Rasheeds apparent rudeness and unwise behavior. 

Remember that Ladoja was impeached and sent out of office in shameful way. Can we now say Ladoja is towing the path of destruction for the second time? Can we say there is a curse following him?

The incident has sparked a debate about culture, respect, etiquette and the boundaries of traditional institutions. 

 The Alaafin and olubadan has had cordial relationship for years. The fabric that formed ibadan is oyo hence the relationship is solid and beautiful. I expected a better behaviour from Rasheed, who was a former governor and senator. I expected him to be wise, smart and intelligent. But atimes age and experience is not wisdom.

If I were Ladoja, I will go and ask forgiveness from Alaafin knowing that a curse has come upon him for his rude act!

Abiodun Babatunde

A concerned yoruba son from Lagos.

Ire o.

#PHOTOS: Aláàfin Commissions a New Radio Station in Ọ̀yọ́ Town, Ọ̀yọ́mèsì FM 97.5

Aláàfin of Ọ̀yọ́ Commissions a New Radio Station in Ọ̀yọ́ Town, Ọ̀yọ́mèsì FM 97.5

OYO WORLD CONGRESS: ALAAFIN Harps On Power Of Unity, Collaboration In Building Stronger Community

By Bode Durojaiye 

In today’s fast-paced world, building stronger communities is more important than ever. It’s not just about bricks and mortar; it’s about creating a sense of unity and collaboration that brings people together for a common goal.

When a communi is strong, it thrives, and the impact can be felt in every aspect of life – from increased safety and security to improved educational opportunities and a vibrant local economy.

These were were part of the advocacy of His Imperial Majesty, the Alaafin and Paramount Ruler of Oyo Kingdom, Oba Engineer Abimbola Akeem Owoade 1, at the grand finale of the World Oyo Congress held on Saturday, 27th of December , 2025 , at the Palace. 

In his address, Alaafin said building strong communities takes more than just goodwill, as it requires a commitment to unity and collaboration, where individuals and organizations work together towards a shared vision.

"" By leveraging the power of unity, we can tackle social issues, support local businesses, and create a sense of belonging that fosters happiness and well-being.

""Strong communities provide a foundation for a thriving society. They create a sense of belonging and connectedness among individuals, fostering a shared responsibility for the well-being of the community as a whole. When people feel connected to their community, they are m ore likely to actively participate and contribute to its growth and development.

"" One of the key benefits of building stronger communities is increased safety and security. When community members unite and collaborate, they can work together to address and prevent crime, creating a safer environment for everyone. By looking out for one another and establishing strong relationships, communities can build a network of support that deters criminal activities"".

Oba Owoade went further, "" additionally, strong communities contribute to a vibrant local economy. When community members support local businesses, it not only helps them thrive but also creates job opportunities for residents. By promoting entrepreneurship and encouraging residents to shop locally, a strong community can boost economic growth and ensure the sustainability of its local businesses"".

He pointed out that unity and collaboration are essential components of building stronger communities, adding that when individuals and organizations work together towards a common goal, they can achieve far more than if they were to tackle issues individually.

The power of unity, he noted, lies in the Congress collective strngsength it brings, amplifying the impact of community-building efforts.nd

The Paramount Ruler who laude d the  organisers of the Congress called on Oyo both at home and in the diaspora to close ranks, eschew bickerings and vendetta, and work for the goodness of their country home.

Bode Durojaiye is the Director of Media and Publicity to the Alaafin, Paramount Ruler of Oyo Kingdom and the Titan of Yorubaland. 

MODAKEKE AKORAYE DAY — 2025 CELEBRATION: ALAAFIN counsels on utility value of history, ancestral lineage

By Bode Durojaiye

Joy knew no bounds yesterday to the people of Modakeke, in Osun State, when  motorcade of the Alaafin's Wife and his entourage entered the town for this year's grand finale of  Akoraye day celebrations 

It was electrifying as shouts  of "" Iku Baba Yeye"" ( death personified) rendered the air , while traditional drummers rolled out the drums , "" kabo, se daada lode, ati n reti re "" ( You are welcome. We have been expecting You) to accord the Royal entourage warm reception.

The 40th Akoraye Day celebrations  is an annual event aimed at fundraising to finance community initiatives and projects.

At the colourful event,  the Alaafin Oyo, His Imperial Majesty, Oba Engineer Abimbola Akeem Owoade 1, said  unless the people know  who they are and how  they  came about to be what they are, they shall certainly be unable to know where and how to go further. 

Speaking  through his Queen Consort,  Ayaba Abiwunmi,  Alaafin noted that ""by recognising what we hold in common we can begin to live in peace. We can all recognise our relationship to each other and to the past"".

   The Titan of Yorubaland pointed out that  "" every situation has its roots

in the past and the past survives in the present;  while both the present and indeed the past are undergoing modification"".

  According to him, ""without knowledge and keeping historical events and issues, there will be nothing to build on. History is the foundation of all things; everything has a history and knowledge is built always on examples of one past event or another. It is thus a reference point. It is therefore important to know the foundation of what is built as a guide to subsequent developments.

  ‘’ Society ‘looked up to history for knowledge of the accumulated wisdom of the ancestors, the sense of values, the morality and the norms upon which society was founded. Thus history occupied a unique position in traditional Yoruba society and that history was prominent as a subject in the preparation and training of the citizens"".

The Paramount Ruler further explained that the essence of ancestral lineage is a profound connection to our past that shapes our identity, provides wisdom and guidance, and offers a sense of belonging and continuity across generations.

"" It is not merely a biological connection but a living legacy that influences our present and future. Understanding our lineage helps us form a strong sense of self and place in the world. It provides context for our personal traits, values, and traditions, fostering confidence and pride in who we are.

 ""By appreciating the journey that led to our existence and the sacrifices made by those who came before us, we are inspired to live with purpose and create a positive legacy for our descendants.

"" In essence, our ancestral lineage provides the roots that nourish our lives, allowing us to grow, adapt, and build our identities while remaining anchored in a rich, shared human experience"".

Alaafin also commended the Ogunsua of Modakeke, and residents of the town for maintaining peace and harmony after over 20 years and with steady development.

  Historically, the people of Modakeke are essentially a subgroup of the Oyo people, who migrated southwards after the downfall of the powerful Oyo Empire.

 

The name "Modakeke" comes from the sound of storks (called Ako in Yoruba) that inhabited the area, as their cries sounded like "Mo-da-ke-ke-ke-ke".

On the entourage of the Alaafin's Queen Consort were some members of the Owoade Royal Family led by the Mogaji, Prince Nihinlola, and the Chief of Staff to the Alaafin, Engineer Lukman Ajibade, among others.

Pictures from the event 

Bode Durojaiye is the Director of Media and Publicity to the Alaafin, Paramount Ruler Oyo and the Superior Head of Yorubaland.

ALAAFIN laments gradual extinction of Yoruba customs, traditions

 By Bode Durojaiye

 " As things move at the present time, it will be disastrous if we fold our arms allowing our traditions to dwindle into oblivion in the face of permissiveness""

Alaafin 

Since values are an integral part of culture and culture is what defines a people's identity, then the values that a people hold are what differentiate them from other people. 

It does appear that cultures always try to maintain those values that are necessary for the survival of their people. For the Yoruba's, for instance, we see that close kinship relations are held at a high premium. The synergetic nature of the society that allows people to build houses and work on farms together is directly opposite to the Western individualistic model. 

In those "good old days" as some would say it was usual to see a neighbour, friend or relative correcting an erring child whose parents he knows. This was based on the true belief that the churning out of a well-behaved child would be to the benefit of not only the immediate parents, but also the society. In the same vein, it was believed that if the child turned out to be a failure, it is not only the immediate family that would bear the brunt: neighbours, friends and acquaintances could also fall victim of his nuisance. 

But today, we see people adopting more and more nuclear family patterns and the individualistic life style of the West. A friend or neighbour who tries to correct an erring child will in no time, to his embarrassment, be confronted with the question: "What is your business?" 

Kinship ties and love are what characterised the traditional Yoruba culture. It is only love that would make a community, for instance, to tax themselves through the sale of the products of cash crops like oil palm and use the proceeds to educationally support a child who is brilliant. In this respect, the synergetic nature of Yoruba culture is what made the society very amiable.

However, His Imperial Majesty, Iku Baba Yeye, the Alaafin of Oyo Kingdom and  Titan of Yorubaland,  Oba Engineer Abimbola Akeem Owoade 1, is disturbed at the gradual extinction of Yoruba Customs and traditions, and how modernisation has been allowed to bombard Yoruba traditions.

 Speaking at the grand finale of Pepe War Celebration held at the Old Oyo National Park event ground in Oyo town,  Oba Owoade said as things move at the present time,  it will be disastrous if we fold our arms allowing our traditions to dwindle into oblivion in the face of permissiveness.

According to him, ""how many Yoruba sons and daughters can brilliantly articulate their local language? It is frightening that our own language is dangling on the pit of extinction while preference is acco at Old Oyo National Park event ground in Oyo townrded foreign language, which is English.

"" Languages often hold the only record of a people’s history, including their songs, stories, praise poetry and ancient traditions. In particular, many indigenous cultures contain a wealth of information about the local environment and its floral and faunal

resources, based upon thousands of years of close interaction, experience, and problem-solving.

"" With the extinction of a language, therefore, mankind also loses access to local understanding of plants, animals, and ecosystems, some of which have important medicinal value, and many of which remain undocumented by science"".

Thus, the survival of threatened languages, and the indigenous knowledge contained within,  the Paramount Ruler noted, is an important aspect of maintaining

biological diversity. Languages are now becoming extinct faster than birds, mammals, fish or plants.

"" Of the estimated 7,000 unique languages spoken in the world today, nearly half are likely to disappear this century, with an average of one lost every two weeks.

It is most likely that in less than 50 years from now, even some major Nigerian languages, if not encouraged, can become extinct, and lecturers in our Universities would have cause to excite their students with great lectures in a course on, say, ‘ancient’ Igbo or "ancient” Yoruba languages, and of which they would speak thus, with nostalgia, 

""‘They once flourished in the distant past but have now become extinct’. This is a disheartening possibility for anyone who cares about our indigenous languages, the history and unrecorded knowledge they carry within them"".

Oba Owoade explained that Yoruba traditional religion clearly plays a distinctive role as the ultimate source of supernatural power and authority that sanction and

reinforce public morality, adding that  it is pressed into full service to maintain

social order, peace and harmony. 

Said he, ""traditional  Yoruba's believe that success in life; including the gift of offspring, wealth and prosperity, are all blessings from the gods and ancestors. They accrue to people who work hard, and who strictly adhere to the customs, and

traditional norms of morality of the community, people who strictly

uphold the community ideal of harmonious living. 

""Only such people could entertain a real hope of achieving the highly esteemed status of ancestor-hood in the hereafter. The vast majority of norms, taboos and

prohibitions is directed towards protecting the community and promoting peace and harmony. Communal farmland, economic interests like the market-place, stream, or shrine are generally surrounded with taboos, including who may or may not enter, and when and under what circumstances people are permitted or not to enter such places.

"" Stealing is abhorred. It is in fact, an abomination to steal things relating to people’s vital life-interests and occupation. Religion may be distinct and separate from morality, as many scholars have rightly argued. For traditional Yorubas however, the line dividing the two is very thin indeed. Yoruba traditional religion plays a crucial role in the ethical dynamics of the different groups. In the traditional Yoruba background, ‘gods serve as police men’. Yoruba traditional world-views invariably outline a vision of reality that is, at once ethical in content and orientation. Human beings and their world are the focal centre of a highly integrated universe. Human conduct is seen as key in upholding the delicate balance believed to exist

between the visible world and the invisible one"", Alaafin asserted.

Bode Durojaiye is the  Director of Media and Publicity to the Alaafin, Paramount Ruler of Oyo, and the Titan of Yorubaland.

Alaafin in Igbo-Ora, Stresses on confounding power of cultures, significance of twins in Yorubaland

By

Bode Durojaiye

Yesterday's road-trip led dignatories and people from all walks of life to Igbo-Ora, a small town in Oyo State reputed for having a large occurrence of twin births.

Only two other towns in the world share this phenomenon - Kodinhi, India and Candido, Brazil, but Igbo-Ora has the largest population.

Igbo-Ora, is famously known as the “Twin Capital of the World.”

It is believed that one in every four births in this community results in twins. This rate is incredibly high, considering that the global average is estimated at one in every 80 births.

The phenomenon of twinning in Igbo-Ora has been a topic of interest for decades, and researchers have been studying the town to try and unravel the mystery behind it. While there is no conclusive evidence to explain the high rate of twin births in the community, many theories have been put forward.

The people of Igbo-Ora have a deep cultural appreciation for twins, and they are viewed as a symbol of good fortune and a source of pride in the community. Twins are often referred to as “Ibeji,” which means “double birth.” The town celebrates Twins Festival annually, which attracts people from all over the world who have an interest in twinning.

Apart from the fascination with twins, Igbo-Ora is also a beautiful town with a rich cultural heritage. The community is known for its skilled craftsmen who create exquisite wooden carvings that are sold all over Nigeria and beyond. The town is also home to the popular Oke-Mosan Hill, which provides a panoramic view of the town and its surroundings.

Igbo-Ora is a unique town in Nigeria that has gained worldwide attention due to its high rate of twin births. While the mystery behind this phenomenon remains unsolved, the town continues to celebrate and cherish its twins, who are viewed as a blessing to the community.

Against this background and in its annual practise, the Oyo State Government , through the Ministry of Culture and Tourism, Ibarapa Central Local Government and in conjunction with TWC Intercontinental today celebrated 2025 World Twins Festival in Igbo- Ora town.

The theme of this year's celebration is " Twinning For Youth Re-orientation And Empowerment ".

The festival which attracted hundreds of twins and their families, also featured traditional music, dances, and rituals to honour the twins and seek blessings from Ibeji.

Symbolically, a mother of twins presented her children to both the Alaafin and Ayaba , after which His Imperial Majesty carried the twins before they were returned to their mother amid admiration from the crowd.

The well attended event was colourful, as the Alaafin and his entourage were warmly received by traditional rulers from Ibarapa area of the State amid drumming and panegyrics with thunderous shouts of "" Iku Baba Yeye"" from the surging crowd.

In his address, the Alaafin of Oyo , His Imperial Majesty, Oba Engineer Abimbola Akeem Owoade 1, said Yoruba people are blessed with diverse cultural systems that are distinctly unique in their operations.

According to him, ""from their language to marriage, to birth or naming

ceremony, to leadership, and most significantly their songs, chants

and folks are deeply rooted in all the Yoruba cultural systems .

""For instance, there are praise poetries and songs for children of various

birth circumstances such as Ibeji (twins). The popular question is expressed with astonishment when one sees two humans who look very similar, especially of the same sex, possibly even wearing identical clothing. Yet, as fascinating as it is, twin births are not as rare as you probably think; one in every twelve Nigerian is a twin"".

Alaafin' who was accompanied by his pretty and charming Queen Consort, Ayaba Abiwunmi, stated that twins hold a unique and revered position in Yoruba culture.

By Bode Durojaiye, 

Director of Media and Publicity to the Alaafin, Paramount Ruler of Oyo Kingdom and the Superior Head of Yorubaland

PRESS RELEASE : Killings in Ilorin — Alaafin takes proactive steps to fish out perpetrators, checkmate criminal onslaughts

The Alaafin of Oyo, His Imperial Majesty, Oba Engineer Abimbola Akeem Owoade 1, ,has called on Nigerians to stand together against blood guzzlers and enemies of state, nature, and sound reasoning, who take solace in mindless killings of innocent souls.

This, he said would reinforce collective will, to completely snatch the country and destiny from the jaws of insanity and barbarism, just as socio-cultural orientations that uphold the sanctity of life and the intrinsic dignity in the human person must never be surrendered to the ungodly.

Oba Owoade gave the admonition on the heels of recent killings of some people who were  of Yoruba' extraction by those suspected as Fulani herdsmen at Oke Ode  area in Kwara State.

Disturbed about this ugly development , and putting into consideration the fact that Yorubas and Fulanis had  for decades been living harmoniously without let or hindrance,  Alaafin had  contacted the Kwara State Governor,  AbdulRahman  AbdulRasaq on the incident and how best he could come in , in order to nip in the bud the criminal onslaught by the bandits.

The Governor in his response lauded the Alaafin for his concerned , visionary style of administration and as the Titan of Yorubaland , assured the Paramount Ruler that a battalion of soldiers had been deployed to the scene of the gory incident .

The  Alaafin who lamented about the mindless killings masterminded by suspected Fulani herdsmen  wondered why the herdsmen became threats to peace and security, adding they had for long been in existence without serious criminal records as is presently the case.

Oba Owoade enjoined the Federal Government to ensure that all those found culpable in the mindless killings in Kwara State are brought to justice and to serve as a credible deterrence.

According to the Alaafin, ‘’there can be no national development without relative peace and stability.  There have been greater challenges of security in recent times than at any point in time in our history, thus rendering our political stability fragile, democratic institutions and processes fluid,

"" Government, political leaders and followers, and all of us, must have the courage and honesty to get to the root causes of our current state of insecurity, underpinned by criminality, insurgency and of recent terrorism by herdsmen’’.

He went further,  "’Our leaders and followers should not take  the issue of security for granted, but to ensure urgent and immediate steps  are taken to consciously respond to current threats by architectonic designing and building a security system which would create a stable and relatively peaceful environment, conducive for national development. We must accept the reality that while it is necessary to create unity in diversity, we must identify and respect our differences, which is diversity in unity"".

While eulogizing security agencies for their steadfastness and commitment to duties, Alaafin who warned against acts that are detrimental to peace, orderliness and unity of the country, assured all ethnic groups living in the metropolis of adequate protection of lives and properties.

‘’Before now, Oyo Empire under the reign of Alaafin not only remained the first to provide cattle ranches for Fulani herdsmen in Yoruba land, another ten acres of land were made available for convenience of the herdsmen free of charge, in order to ensure harmonious relationship and peaceful co-existence among all ethnic groups residing in the metropolis’’.

Oba  Owoade added, ‘’whenever there are skirmishes between farmers and the hersmen, the Royal Father would adopt his age-long conflict resolution mechanisms, which provides opportunity to interact with the parties concerned, promotes consensus-building, social bridge reconstructions and enactment of order in the  Empire"".

                            

Bode Durojaiye, Director of Media and Publicity to the Alaafin, Paramount Ruler of Oyo Kingdom and the Superior Head of Yorubaland

OLUBADAN CORONATION: HONOURS, ENCOMIUMS FOR ALAAFIN IN IBADAN, AS RESIDENTS THUNDEROUSLY ROARED, " IKU BABA YEYE, AUTHENTIC HEAD OF YORUBALAND"

It was honours and encomiums galore for the Titan of Yorubaland, His Imperial Majesty, the Alaafin and Paramount Ruler of Oyo Kingdom, Oba Engineer Abimbola Akeem Owoade 1, today  in Ibadan ,Oyo State Capital ,  as elated residents could not hold back their support and love for the Paramount Ruler.

Alaafin' was in the State capital door the coronation of the new Olubadan of Ibadan land, Oba Adewolu  Ladoja.

The happy - looking residents, including the praise chanters,  on sighting the motorcade of the Alaafin moved closer and continuously roared "" Iku Baba  Yeye, Olori gbogbo Oba Ile Yoruba'", amid panegyric by the praise chanters. 

Alaafin & Olugbo

Findings revealed that the residents , both young and old have been closely monitoring the activities of Oba Owoade since ascended the throne of his forefathers and we're of the conviction that the Alaafin  has truly 

established a successful brand as ""a Builder of strong bridges of

understanding and brotherhood, not only aiming traditional rulers in Yorubaland,  but across the country.

Another testimony to Alaafin's  legacy, according to some residents was that the

quintessential Monarch has consistently used his exalted position to

send to Nigerians, irrespective of religious, or ethnic backgrounds that with him, leadership of oneness and true friendship with others remain his fulcrum.

Alaafin & Sultan 

" The  hard earned reputation of  this detribalised Monarch, the Alaafin,  as an

inspirational, strong and visionary leader; a relentless bridge builder and a missionary for hope and his constant message of peace, love and harmony have endeared him to the hearts of many Nigerians. That is what we are telling the world today"", some of the residents confided .

Others spoke about Oba Owoade's stylish in appearance, saying  "" he is an handsome man with grace and elegance".

"" Honestly, he is Royal Father who is  pleasingly ingenious and simple. His natural elegance and complement always amaze us. Who will see him ( Alaafin) and not admire, love or envy him"", they asserted.

 Bode Durojaiye, 

Director of Media and Publicity to the Alaafin, Paramount Ruler of Oyo Kingdom and the Superior Head of Yorubaland.

OMOLUABI ETHOS BETRAYED: YORUBA GROUP SLAMS ODUDUWA INTEGRITY ASSOCIATION'S ATTACK ON SOWORE

Omoyele Sowore 

The children of Oduduwa, popularly known as the Yoruba, are renowned for their moral character, credibility, values, and unwavering commitment to equity, fairness, and justice. These noble traits are what earned them the name Omoluabi. Sadly, these very attributes have been cast aside in the self-serving press statement issued by the so-called Oduduwa Integrity Association, a group whose actions betray a lack of integrity. By cursing Sowore instead of addressing truth, and by threatening to stage a shameful rent-a-crowd protest in the Southwest, they expose themselves as compromised, while Sowore exemplifies the true Omoluabi ethos by speaking truth to power.

President Asiwaju Bola Ahmed Tinubu already has sufficient media and communication machinery to defend his policies, image, and government whenever necessary. He also has the option of seeking legal redress if aggrieved, without the unsolicited intervention of a patronage-seeking “Integrity” group that itself lacks integrity.

Meanwhile, the Oduduwa nation, the Yoruba people, are grappling with multidimensional challenges under Tinubu’s government. The ongoing herdsmen-led attacks amounting to genocide in parts of Northeast Yorubaland, especially against the Ẹgbẹ, the Okun Yoruba in Kogi State, the Igbomina in Kwara, and even some parts of Oyo State, appear to be of little concern to this self-serving association parading under the false banner of “integrity.”

If the immediate past APC presidency of Muhammadu Buhari endangered our land through its tacit tolerance for herdsmen violations and banditry, what has Tinubu—deceitfully voted for by many Yoruba under the mantra of “Èmi ló kan, Yorùbá ló kan”, done to stop the genocidal cleansing of our people by Fulani herdsmen? “Ọmọ ẹni kì í ṣé ìdí bẹ̀bẹ̀rẹ̀ ká fi ìlèkè sí ti ọmọ ẹlòmíì”, one must not adorn another’s child with beads while neglecting one’s own. What is benefits today? Hardship!

Do we need to remind this integrity-lacking group that local government chairmen in Ondo State, where they issued their fatwah against Sowore, are publicly crying out that Governor Aiyedatiwa diverted local government allocations for personal use? Out of a whopping ₦600 million, only a paltry ₦4 million is given to them—yet this is of less concern to these self-serving defenders of Yoruba “interests.”

Now that their attack on Sowore has become a guaranteed meal ticket from the Presidency, can they also tell their paymasters that the majority of Yoruba people are living in abject poverty brought about by anti-poor government policies? Hunger, suffering, despair, and multiple taxation have crippled their sources of livelihood.

We also hope this Omoluabi-traits-lacking group will appeal to Governor Sanwo-Olu and, by extension, the Tinubu presidency, to stop the vicious, cruel, and inhumane displacement and demolition of the homes and means of livelihood of the poor in Okobaba, Otumara, Makoko, Owode Onirin, Oworonshoki, and other parts of Lagos.

The fraudulent citation of alien doctrines with manipulated Bible verses will not work against a people’s hero like Sowore. Genuine children of Oduduwa, not opportunistic akọ́tìlẹ́tà, should know that Ifa philosophy has guidance for every matter under the sun. Odu Ifa Ìkàgbemi teaches:

* "Èégún ìkà ni gbé ìkà,

* Òrìṣà ìkà ni gbé ìkà,

* Bí ìkọ̀kọ̀ òmírìn bá lóyún nù,

* Tíbi tìrẹ ni bí.

* Àdìfá fún Onínúure tí wọ́n máa gba ìmọ̀ràn ìkà lọ.

* Ifa rí inú o,

*  ilẹ rí ìkà,

* Ẹni ń ṣe rere, Ọlọ́run mọ̀.”

Translation:

* The wicked masquerade supports wickedness,

* The wicked deity supports wickedness,

* When the hyena is pregnant, 

* she gives birth to both good and bad,

* Ifa divined for the righteous man being vilified and plotted against.

* Ifa knows our hearts, 

* the earth knows the wicked,

* Olódùmarè knows who truly stands for justice.

Thus, no matter the campaign of calumny against Sowore for speaking truth to power, the impoverished majority know he stands for a better life for them, he is their hero. They also know that the self-appointed defenders of Tinubu are opportunists thriving on the pain and hardship of the people. Groups like the Oduduwa Integrity Association are the true villains.

Comrade Wale Balogun

National Coordinator, Yoruba Revolutionary Movement (YOREM)

 Convener, Mekunnu Koya

A Lesson From the Past: The High Cost of Hospitality

Why History Must Be Taught — And Remembered.

They say those who forget history are doomed to repeat it. But in Nigeria, we’re not just forgetting — we’re sleepwalking into a repetition.

Here’s a story you won’t find in your average schoolbook — but it should be there.

In 1804, King Yunfa of Gobir (present-day Sokoto) welcomed a wandering Fulani Islamic scholar and his followers. His name? Usman Dan Fodio. That single act of hospitality would change the face of Northern Nigeria forever.

What started as a peaceful coexistence ended in bloodshed, war, and the fall of the Hausa kingdoms. By 1808, King Yunfa was dead, and Dan Fodio had established the Sokoto Caliphate, installing himself as Sultan. Fulani emirs rapidly replaced the indigenous Hausa rulers — a sweeping conquest disguised as religious reform.

The Fulani didn’t stop there. The once-mighty Afonja of Ilorin, a Yoruba warlord, allied with a Fulani warrior, Janta Alimi. The result? Afonja was murdered by Fulani forces in 1824, and Ilorin — once a proud Yoruba town — became an emirate under Sokoto rule. It remains so till today. Every attempt to restore a Yoruba king in Ilorin has failed.

Yet not all bowed.

In 1840, the Yoruba forces halted the Fulani jihad in a decisive battle in Osogbo, preventing what could have become a Fulani conquest of Oyo, Ibadan, Owo, Ado, and even Ekiti.

The Benin Kingdom also stood strong. Had they not fought back, Edo and Delta might have fallen too — like parts of Edo North, which were overrun and islamized.

But here’s the chilling part…

Today, we see echoes of that same strategy playing out — only this time, the battleground is disguised as "grazing reserves."

It starts with a simple request: “We need land to graze.” But those “grazing areas” evolve into settlements, then communities, and soon, political strongholds with elected officials.

Still think it’s a conspiracy theory?

 look at other local governments around like Bassa, Bokkos, Mangu, Riyom, B Ladi. Look at Jos, once a peaceful Middle Belt city. What happened there is no longer news — it’s a warning.

And if we continue to look away, tomorrow might bring emirs not just in Sokoto or Ilorin, but in Enugu, Owerri, Benin, Agatu, Abeokuta, and beyond.

This is not just history — it’s a pattern.

Usman Dan Fodio was once just a guest. So was Janta Alimi.

Today, the Fulani herdsman is not just a cattle rearer. He’s a pawn — perhaps even a foot soldier — in a much older, more organized plan.

Someone once said, “The grazing bill is not a solution; it’s a strategy.”

Create a crisis. Propose a “solution.” Then legalize your real agenda.

It’s the oldest political trick in the book — and it’s playing out before our very eyes.

Be wise. Be aware. Spread the word.

History is knocking — will we answer or ignore it again ?

Source: Social media 

#PHOTOS: Mexican , Brazilian nationals Visit Alaafin Oyo, paid homages

Mexican and Brazilian nationals visit Alaafin of Oyo. They paid homage to Iku Baba Yeye in His Palace.

Alaafin still remains the head of the historical Yoruba Empire  otherwise known as Oyo Empire.