Yoruba

Showing posts with label Yoruba. Show all posts
Showing posts with label Yoruba. Show all posts

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

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

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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.



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.



Tags:

ALAAFIN laments gradual extinction of Yoruba customs, traditions

ALAAFIN laments gradual extinction of Yoruba customs, traditions

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 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.



 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.



Tags:

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

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

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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

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

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

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

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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


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

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

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

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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.


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.

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

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

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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

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

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A Lesson From the Past: The High Cost of Hospitality

A Lesson From the Past: The High Cost of Hospitality

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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 


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 

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

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

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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. 








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. 







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Bolaji Akinyemi responds to faceless Yorùbá Elders Progressive Council

Bolaji Akinyemi responds to faceless Yorùbá Elders Progressive Council

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- Asks Gov. Sanwo-Olu to speak up as his silence is encouraging Igbophobia.


Lagos Is a Land of Law, Not Tribal Lords: A Rebuttal to the So-Called Yoruba Elders Progressive Council (YEPC)


I read with deep concern the unsigned and shameful document issued in the name of “Yoruba Elders Progressive Council (YEPC)” titled “Our Land, Our Identity: Lagos State Government Must Act Before We're Made Strangers at Home.” It is unfortunate that in 2025, in a democratic Nigeria where the Constitution reigns supreme, some cowards cloaked in the name of Yoruba elders still find it acceptable to publish ethnic bile and incite division without the courage to sign their names.


As a proud Yoruba son, a senior citizen, and a disciple of the progressive school of Chief Obafemi Awolowo, I cannot keep silent while these masked agitators try to drag the Yoruba identity into the mud of tribal bigotry and reckless political opportunism.


Let me now respond, point by poisonous point, to their disturbing and dangerous narrative.


1. The Igbo Presence in Lagos Is Lawful, Not Provocative


To suggest that Ndigbo are provoking anyone by living, working, or acquiring property in Lagos is contrary to the Nigerian Constitution. Lagos is not a tribal empire — it is a federated state within the Federal Republic of Nigeria. Every Nigerian has a constitutional right to live, own property, and vote in any part of the country.


The suggestion that Igbos are "excessive, disrespectful and provocative" for exercising this right is not only false, it is evil. It is this same thinking that once led to pogroms, and eventually, civil war. Do we want to return to that dark path?


2. Property Ownership Is Not a Declaration of War


The alarmist claim that the Igbos are buying up land in “clusters” to dominate Lagos politically is mischievous and misleading. Are we now criminalizing commerce and development? Is it only when Yoruba buy land that it is called investment, but when Igbos do, it becomes an ethnic threat?


Let us be honest: Lagos thrives today because of the inclusive spirit that allowed diverse people — Yoruba, Igbo, Hausa, Ijaw, Efik, foreigners — to bring their best to this city. To attack people for being industrious and successful is nothing but the politics of envy, not indigene interest.


3. “Co-ownership” Is a Constitutional Reality, Not a Cultural Threat


The Constitution does not recognize “ancestral ownership” of federated states. The law recognizes citizenship, residency, and legality, not tribal roots. When Igbos — or anyone — say “Lagos belongs to all”, they are affirming constitutional truth, not rewriting history.


No matter how loud YEPC shouts, they cannot wish away Section 43 of the Nigerian Constitution that guarantees every Nigerian the right to own immovable property anywhere in the country.


4. The Land Tenure Proposal Is Xenophobic and Illegal


To propose that the Certificate of Occupancy (C of O) for non-Yorubas be reduced from 100 years to 25 is not only illegal but ethnic apartheid disguised as policy. It is a direct attack on the Nigerian Constitution and cannot stand in any competent court of law.


What will happen if Anambra or Enugu enacts the same policy against Yoruba living there? What happens to Yoruba traders thriving in Sabon Gari, Aba, Onitsha, or even in Accra and Johannesburg? Must they now be punished for the crimes of land ownership?


This policy proposal reeks of the same mindset that once inspired Rwanda’s genocide.


5. Lagos Certificate of Origin Cannot Be Ethnically Weaponized


The idea of revoking Lagos Certificates of Origin unless “lineage” is traced is a laughable descent into ethnic nativism. It violates every tenet of modern governance, federalism, and democratic equality.


If Lagos wants to create a new form of tribal passport, then it must also create a new constitution — because the current one guarantees every Nigerian full citizenship rights wherever they live.


This proposal is not only unworkable, it is dangerous. It sets Lagos on fire under the false guise of heritage protection.


6. "Legal and Cultural Safeguards" Are Not Justifications for Prejudice


Using language like “guests claiming ownership of their host’s house” to describe fellow Nigerians is insulting, dangerous, and unpatriotic. The Igbo are not guests in Lagos. They are stakeholders — builders, contributors, citizens.


Indigbo are Nigeria citizens residing in Lagos, with the right to vote and be voted for, they pay taxes, run businesses, and contribute to the State's IGR. What else defines citizenship if not contribution?


7. The Call to Action Is a Call to Tyranny


YEPC says Lagos must not become a "no-man’s land." Let me respond clearly: Lagos is every-man’s land, as far as the Nigerian Constitution is concerned.


The attempt to romanticize tribal dominance with words like “ancestral identity” and “cultural preservation” is simply the old wine of ethnic supremacy in a new bottle.


8. On History and Heritage: Stop the Weaponization of Culture


History should enlighten, not inflame. Lagos was built by the collective sweat of many. From the Benin kingdom’s influence to the Awori and Ijebu settlers, the Brazilian returnees, to the colonial powers — Lagos has always been cosmopolitan.


The Yoruba are foundational to Lagos, but not exclusive owners of its future. Any group that claims otherwise seeks to build walls in place of bridges.


9. The Comparison with the East and the North Is Hypocritical


It is hypocritical to say, “In the East or North, others can’t own land,” while crying foul when people lawfully own property in Lagos. That is the same feudal mentality that has hindered progress elsewhere.


Lagos must lead by example, not regress into ethnic tribalism. We must not copy what is backward elsewhere; we must be the model of modern civility and legal fairness.


10. The Yoruba Elders Progressive Council Are Neither Progressive Nor Elders


Real Yoruba elders, the Omoluabi, are defined by wisdom, justice, and honor. Not anonymous hate speech. Not cowardly propaganda. 


The historical records of labour of heroes past in Lagos speaks against the position of this Elder of hate.

Herbert Macaulay (1864–1946) – Though not a formal governor, he was a nationalist and key indigenous political actor in Lagos. A Democrat who founded the NNDP (Nigeria's first political party) in 1923. Dr. J.C. Vaughan, Dr. Kofo Abayomi, and Sir Adeyemo Alakija – Were all key members of the Lagos elite who influenced policy through the Lagos Town Council. There is no record of a threat from them to other tribes residence in Lagos.


Under Regional Era – Western Region (1954–1967)


Lagos was the capital of Nigeria but still part of the Western Region until it became a separate federal territory.


Obafemi Awolowo (Premier of the Western Region, 1954–1959) — Though based in Ibadan, he had indirect administrative influence over Lagos.


Bode Thomas, Samuel Akintola, and others from the Action Group shaped policies affecting Lagos in this era. Federal Territory of Lagos & Military Era (1967–1979)


With the creation of Lagos State in 1967 under General Gowon, the state began to have Military Governors:


1. Brig. Gen. Mobolaji Johnson (1967–1975)


First Military Governor of Lagos State


Highly respected, helped develop early infrastructure.


Indigenous Lagosian, widely regarded as fair and progressive.


2. Commodore Michael Adekunle Lawal (1975–1977)


Continued the administrative structure post-Gowon.


Someone need to tell the bunch of Jokers that Ndigbo were among men who built morden Lagos.

1. Commodore Ndubuisi Kanu (1977–1978)


An Igbo man governed Lagos during Obasanjo's military government.


2. Commodore Ebitu Ukiwe (1978–1979)


Another Igbo, handed over power to civilian administration in 1979.


Civilian Era Begins – Lateef Jakande (1979–1983)


Alhaji Lateef Kayode Jakande


First Executive Governor of Lagos State (1979–1983) under the UPN.


An Awolowo disciple who implemented populist policies without discrimination, in education, health, housing, and transport. Widely regarded as the most impactful governor in Lagos history, he stood for equity and fairness, not ethnic exclusion.


The Labour of Asiwaju Bola Ahmed Tinubu began the exploits of the 4th Republic in Lagos State, a citizen allegedly with ancestral roots originally from Iragbiji in Osun State, he was followed by Babatunde Raji Fashola and Akinwunmi Ambode, who did their best and left the rest to Babajide Sanwo-Olu under whom ethnic sanderling seems to be a political strategy of the political elites.


Is Mr Governor's body language suggestive of the support this uncanny Elders are offering? Mr Sanwo-Olu must issue a statement to dissociate himself and his administration from a bunch of cowards who published such a document without a signature. A proof of guilt. If you are bold enough to peddle hate, be bold enough to put your name to it.


Conclusion: We Must Not Let Tribal Madness Become State Policy


Let me be clear: the Lagos State Government must distance itself from this dangerous document. It must not allow tribal entrepreneurs to drag our state into the pit of ethnic cleansing through policy.


This is not a time for silence. All true Yoruba sons and daughters — the Omoluabi — must rise and publicly disown this tribal gang.


Let me end with the words of our sage, Chief Obafemi Awolowo: “Nigeria is not a nation. It is a mere geographical expression.” Yet, he spent his life building unity across that geography. He never advocated exclusion or hatred. Those hijacking his progressive legacy to propagate tribal hate are retrogressive opportunists.


I call on the media, civil society, the Lagos State House of Assembly, and every peace-loving Nigerian to reject this tribal nonsense.


If we fail to act now, we may soon wake up in a city where fire rages and nobody knows who lit the match.


Signed:

Dr Bolaji O. Akinyemi 

Yoruba Elder, Democrat, and Citizen of the Federal Republic of Nigeria


- Asks Gov. Sanwo-Olu to speak up as his silence is encouraging Igbophobia.


Lagos Is a Land of Law, Not Tribal Lords: A Rebuttal to the So-Called Yoruba Elders Progressive Council (YEPC)


I read with deep concern the unsigned and shameful document issued in the name of “Yoruba Elders Progressive Council (YEPC)” titled “Our Land, Our Identity: Lagos State Government Must Act Before We're Made Strangers at Home.” It is unfortunate that in 2025, in a democratic Nigeria where the Constitution reigns supreme, some cowards cloaked in the name of Yoruba elders still find it acceptable to publish ethnic bile and incite division without the courage to sign their names.


As a proud Yoruba son, a senior citizen, and a disciple of the progressive school of Chief Obafemi Awolowo, I cannot keep silent while these masked agitators try to drag the Yoruba identity into the mud of tribal bigotry and reckless political opportunism.


Let me now respond, point by poisonous point, to their disturbing and dangerous narrative.


1. The Igbo Presence in Lagos Is Lawful, Not Provocative


To suggest that Ndigbo are provoking anyone by living, working, or acquiring property in Lagos is contrary to the Nigerian Constitution. Lagos is not a tribal empire — it is a federated state within the Federal Republic of Nigeria. Every Nigerian has a constitutional right to live, own property, and vote in any part of the country.


The suggestion that Igbos are "excessive, disrespectful and provocative" for exercising this right is not only false, it is evil. It is this same thinking that once led to pogroms, and eventually, civil war. Do we want to return to that dark path?


2. Property Ownership Is Not a Declaration of War


The alarmist claim that the Igbos are buying up land in “clusters” to dominate Lagos politically is mischievous and misleading. Are we now criminalizing commerce and development? Is it only when Yoruba buy land that it is called investment, but when Igbos do, it becomes an ethnic threat?


Let us be honest: Lagos thrives today because of the inclusive spirit that allowed diverse people — Yoruba, Igbo, Hausa, Ijaw, Efik, foreigners — to bring their best to this city. To attack people for being industrious and successful is nothing but the politics of envy, not indigene interest.


3. “Co-ownership” Is a Constitutional Reality, Not a Cultural Threat


The Constitution does not recognize “ancestral ownership” of federated states. The law recognizes citizenship, residency, and legality, not tribal roots. When Igbos — or anyone — say “Lagos belongs to all”, they are affirming constitutional truth, not rewriting history.


No matter how loud YEPC shouts, they cannot wish away Section 43 of the Nigerian Constitution that guarantees every Nigerian the right to own immovable property anywhere in the country.


4. The Land Tenure Proposal Is Xenophobic and Illegal


To propose that the Certificate of Occupancy (C of O) for non-Yorubas be reduced from 100 years to 25 is not only illegal but ethnic apartheid disguised as policy. It is a direct attack on the Nigerian Constitution and cannot stand in any competent court of law.


What will happen if Anambra or Enugu enacts the same policy against Yoruba living there? What happens to Yoruba traders thriving in Sabon Gari, Aba, Onitsha, or even in Accra and Johannesburg? Must they now be punished for the crimes of land ownership?


This policy proposal reeks of the same mindset that once inspired Rwanda’s genocide.


5. Lagos Certificate of Origin Cannot Be Ethnically Weaponized


The idea of revoking Lagos Certificates of Origin unless “lineage” is traced is a laughable descent into ethnic nativism. It violates every tenet of modern governance, federalism, and democratic equality.


If Lagos wants to create a new form of tribal passport, then it must also create a new constitution — because the current one guarantees every Nigerian full citizenship rights wherever they live.


This proposal is not only unworkable, it is dangerous. It sets Lagos on fire under the false guise of heritage protection.


6. "Legal and Cultural Safeguards" Are Not Justifications for Prejudice


Using language like “guests claiming ownership of their host’s house” to describe fellow Nigerians is insulting, dangerous, and unpatriotic. The Igbo are not guests in Lagos. They are stakeholders — builders, contributors, citizens.


Indigbo are Nigeria citizens residing in Lagos, with the right to vote and be voted for, they pay taxes, run businesses, and contribute to the State's IGR. What else defines citizenship if not contribution?


7. The Call to Action Is a Call to Tyranny


YEPC says Lagos must not become a "no-man’s land." Let me respond clearly: Lagos is every-man’s land, as far as the Nigerian Constitution is concerned.


The attempt to romanticize tribal dominance with words like “ancestral identity” and “cultural preservation” is simply the old wine of ethnic supremacy in a new bottle.


8. On History and Heritage: Stop the Weaponization of Culture


History should enlighten, not inflame. Lagos was built by the collective sweat of many. From the Benin kingdom’s influence to the Awori and Ijebu settlers, the Brazilian returnees, to the colonial powers — Lagos has always been cosmopolitan.


The Yoruba are foundational to Lagos, but not exclusive owners of its future. Any group that claims otherwise seeks to build walls in place of bridges.


9. The Comparison with the East and the North Is Hypocritical


It is hypocritical to say, “In the East or North, others can’t own land,” while crying foul when people lawfully own property in Lagos. That is the same feudal mentality that has hindered progress elsewhere.


Lagos must lead by example, not regress into ethnic tribalism. We must not copy what is backward elsewhere; we must be the model of modern civility and legal fairness.


10. The Yoruba Elders Progressive Council Are Neither Progressive Nor Elders


Real Yoruba elders, the Omoluabi, are defined by wisdom, justice, and honor. Not anonymous hate speech. Not cowardly propaganda. 


The historical records of labour of heroes past in Lagos speaks against the position of this Elder of hate.

Herbert Macaulay (1864–1946) – Though not a formal governor, he was a nationalist and key indigenous political actor in Lagos. A Democrat who founded the NNDP (Nigeria's first political party) in 1923. Dr. J.C. Vaughan, Dr. Kofo Abayomi, and Sir Adeyemo Alakija – Were all key members of the Lagos elite who influenced policy through the Lagos Town Council. There is no record of a threat from them to other tribes residence in Lagos.


Under Regional Era – Western Region (1954–1967)


Lagos was the capital of Nigeria but still part of the Western Region until it became a separate federal territory.


Obafemi Awolowo (Premier of the Western Region, 1954–1959) — Though based in Ibadan, he had indirect administrative influence over Lagos.


Bode Thomas, Samuel Akintola, and others from the Action Group shaped policies affecting Lagos in this era. Federal Territory of Lagos & Military Era (1967–1979)


With the creation of Lagos State in 1967 under General Gowon, the state began to have Military Governors:


1. Brig. Gen. Mobolaji Johnson (1967–1975)


First Military Governor of Lagos State


Highly respected, helped develop early infrastructure.


Indigenous Lagosian, widely regarded as fair and progressive.


2. Commodore Michael Adekunle Lawal (1975–1977)


Continued the administrative structure post-Gowon.


Someone need to tell the bunch of Jokers that Ndigbo were among men who built morden Lagos.

1. Commodore Ndubuisi Kanu (1977–1978)


An Igbo man governed Lagos during Obasanjo's military government.


2. Commodore Ebitu Ukiwe (1978–1979)


Another Igbo, handed over power to civilian administration in 1979.


Civilian Era Begins – Lateef Jakande (1979–1983)


Alhaji Lateef Kayode Jakande


First Executive Governor of Lagos State (1979–1983) under the UPN.


An Awolowo disciple who implemented populist policies without discrimination, in education, health, housing, and transport. Widely regarded as the most impactful governor in Lagos history, he stood for equity and fairness, not ethnic exclusion.


The Labour of Asiwaju Bola Ahmed Tinubu began the exploits of the 4th Republic in Lagos State, a citizen allegedly with ancestral roots originally from Iragbiji in Osun State, he was followed by Babatunde Raji Fashola and Akinwunmi Ambode, who did their best and left the rest to Babajide Sanwo-Olu under whom ethnic sanderling seems to be a political strategy of the political elites.


Is Mr Governor's body language suggestive of the support this uncanny Elders are offering? Mr Sanwo-Olu must issue a statement to dissociate himself and his administration from a bunch of cowards who published such a document without a signature. A proof of guilt. If you are bold enough to peddle hate, be bold enough to put your name to it.


Conclusion: We Must Not Let Tribal Madness Become State Policy


Let me be clear: the Lagos State Government must distance itself from this dangerous document. It must not allow tribal entrepreneurs to drag our state into the pit of ethnic cleansing through policy.


This is not a time for silence. All true Yoruba sons and daughters — the Omoluabi — must rise and publicly disown this tribal gang.


Let me end with the words of our sage, Chief Obafemi Awolowo: “Nigeria is not a nation. It is a mere geographical expression.” Yet, he spent his life building unity across that geography. He never advocated exclusion or hatred. Those hijacking his progressive legacy to propagate tribal hate are retrogressive opportunists.


I call on the media, civil society, the Lagos State House of Assembly, and every peace-loving Nigerian to reject this tribal nonsense.


If we fail to act now, we may soon wake up in a city where fire rages and nobody knows who lit the match.


Signed:

Dr Bolaji O. Akinyemi 

Yoruba Elder, Democrat, and Citizen of the Federal Republic of Nigeria

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INEC FIXES DATE JULY 20TH AND AUGUST 8TH FOR EKITI AND OSUN ELECTIONS IN 2026

INEC FIXES DATE JULY 20TH AND AUGUST 8TH FOR EKITI AND OSUN ELECTIONS IN 2026

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The Independent National Electoral Commission (INEC) has fixed the gubernatorial election in Ekiti and Osun States for July 20 and August 8, 2026, respectively.


INEC chairman Mahmood Yakubu announced the new date during the swearing-in of six newly appointed Resident Electoral Commissioners (REC) in Abuja on Friday.


Mr. Yakubu said the primaries for the Ekiti election will be held between October 20 and November 10, 2025.


He also noted that the final list of the candidates would be published on January 18, 2026, while campaigns will begin on January 21 and end 24 hours before the election.


According to Mr Yakubu, the primaries for the Osun poll would be conducted from November 24 to December 15, 2025.


He added that the final list of candidates will be released on March 9, 2026, while political campaigns will run from March 11 until a day before the election.


“The portal for the upload of nomination forms by political parties closes at 6:00 p.m. on February 9, 2026, i.e. not later than 180 days before the election.


“The final list of candidates will be published on March 9, 2026, while campaigns in public by political parties will commence on March 11, 2026, and end 24 hours before election day,” Mr Yakubu said.


He named the redeployed Residential Electoral Commissioner (REC) to include Sa’ad Idris to Gombe, Johnson Sinikiem to Cross River and Feyijimi Ibiyemi to Ogun.


Others include Mukhtar Gajiram to Taraba, Chukwuemeka Ibeziako to Abia, and Umar Garba to Sokoto.The Independent National Electoral Commission (INEC) has fixed the gubernatorial election in Ekiti and Osun States for July 20 and August 8, 2026, respectively.


INEC chairman Mahmood Yakubu announced the new date during the swearing-in of six newly appointed Resident Electoral Commissioners (REC) in Abuja on Friday.


Mr. Yakubu said the primaries for the Ekiti election will be held between October 20 and November 10, 2025.


He also noted that the final list of the candidates would be published on January 18, 2026, while campaigns will begin on January 21 and end 24 hours before the election.


According to Mr Yakubu, the primaries for the Osun poll would be conducted from November 24 to December 15, 2025.


He added that the final list of candidates will be released on March 9, 2026, while political campaigns will run from March 11 until a day before the election.


“The portal for the upload of nomination forms by political parties closes at 6:00 p.m. on February 9, 2026, i.e. not later than 180 days before the election.


“The final list of candidates will be published on March 9, 2026, while campaigns in public by political parties will commence on March 11, 2026, and end 24 hours before election day,” Mr Yakubu said.


He named the redeployed Residential Electoral Commissioner (REC) to include Sa’ad Idris to Gombe, Johnson Sinikiem to Cross River and Feyijimi Ibiyemi to Ogun.


Others include Mukhtar Gajiram to Taraba, Chukwuemeka Ibeziako to Abia, and Umar Garba to Sokoto.


 

The Independent National Electoral Commission (INEC) has fixed the gubernatorial election in Ekiti and Osun States for July 20 and August 8, 2026, respectively.


INEC chairman Mahmood Yakubu announced the new date during the swearing-in of six newly appointed Resident Electoral Commissioners (REC) in Abuja on Friday.


Mr. Yakubu said the primaries for the Ekiti election will be held between October 20 and November 10, 2025.


He also noted that the final list of the candidates would be published on January 18, 2026, while campaigns will begin on January 21 and end 24 hours before the election.


According to Mr Yakubu, the primaries for the Osun poll would be conducted from November 24 to December 15, 2025.


He added that the final list of candidates will be released on March 9, 2026, while political campaigns will run from March 11 until a day before the election.


“The portal for the upload of nomination forms by political parties closes at 6:00 p.m. on February 9, 2026, i.e. not later than 180 days before the election.


“The final list of candidates will be published on March 9, 2026, while campaigns in public by political parties will commence on March 11, 2026, and end 24 hours before election day,” Mr Yakubu said.


He named the redeployed Residential Electoral Commissioner (REC) to include Sa’ad Idris to Gombe, Johnson Sinikiem to Cross River and Feyijimi Ibiyemi to Ogun.


Others include Mukhtar Gajiram to Taraba, Chukwuemeka Ibeziako to Abia, and Umar Garba to Sokoto.The Independent National Electoral Commission (INEC) has fixed the gubernatorial election in Ekiti and Osun States for July 20 and August 8, 2026, respectively.


INEC chairman Mahmood Yakubu announced the new date during the swearing-in of six newly appointed Resident Electoral Commissioners (REC) in Abuja on Friday.


Mr. Yakubu said the primaries for the Ekiti election will be held between October 20 and November 10, 2025.


He also noted that the final list of the candidates would be published on January 18, 2026, while campaigns will begin on January 21 and end 24 hours before the election.


According to Mr Yakubu, the primaries for the Osun poll would be conducted from November 24 to December 15, 2025.


He added that the final list of candidates will be released on March 9, 2026, while political campaigns will run from March 11 until a day before the election.


“The portal for the upload of nomination forms by political parties closes at 6:00 p.m. on February 9, 2026, i.e. not later than 180 days before the election.


“The final list of candidates will be published on March 9, 2026, while campaigns in public by political parties will commence on March 11, 2026, and end 24 hours before election day,” Mr Yakubu said.


He named the redeployed Residential Electoral Commissioner (REC) to include Sa’ad Idris to Gombe, Johnson Sinikiem to Cross River and Feyijimi Ibiyemi to Ogun.


Others include Mukhtar Gajiram to Taraba, Chukwuemeka Ibeziako to Abia, and Umar Garba to Sokoto.


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#PHOTOSPEAKS: FORUM IN ABUJA ORGANISED GRAND RECEPTION/DINNER IN HONOUR OF HIS IMPERIAL MAJESTY ALAAFIN AKEEM ABIMBOLA OWOADE 1

#PHOTOSPEAKS: FORUM IN ABUJA ORGANISED GRAND RECEPTION/DINNER IN HONOUR OF HIS IMPERIAL MAJESTY ALAAFIN AKEEM ABIMBOLA OWOADE 1

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 THE OYO FORUM IN FCT ABUJA ORGANISED A GRAND RECEPTION/DINNER IN HONOUR OF HIS IMPERIAL MAJESTY 

OBA AKEEM ABIMBOLA OWOADE 1, THE ALAAFIN OF OYO 




































16TH May, 2025

CONTINENTAL HOTEL, ABUJA.


 THE OYO FORUM IN FCT ABUJA ORGANISED A GRAND RECEPTION/DINNER IN HONOUR OF HIS IMPERIAL MAJESTY 

OBA AKEEM ABIMBOLA OWOADE 1, THE ALAAFIN OF OYO 




































16TH May, 2025

CONTINENTAL HOTEL, ABUJA.


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