Tag: Yoruba

  • Group laments ‘neglect’ of Yoruba in federal appointments

    A group, the National Coalition of Yoruba Youth Council (NCYYC), has urged President Goodluck Jonathan to address the “neglect of the Yoruba in federal appointments”.

    In a statement after its emergency meeting in Akure, the Ondo State capital, the group said the Yoruba have been relegated to the background by the Jonathan administration

    The statement was signed by NCYYC President Jimoh Akeem and Secretary Kelvin Babalola.

    The group said: “It is sad that the Yoruba have been relegated to the background by this administration. The marginalistion is obvious in board and parastatal appointments. To make the matter worse, the Yoruba are also being marginalised in employment and social infrastructure distribution.

    “We urge President Jonathan to urgently address this irregularity and ensure that each region is well represented in his cabinet, federal boards and parastatals.”

    NCYYC urged the Federal Government to explore the “vast deposits of bitumen” in Ondo State to stop over reliance on petroleum products.

  • Who are the Yoruba people? (part 1)

    The Yoruba people of South-Western Nigeria are a nationality of approximately 50 million people, the vast majority of whom are concentrated primarily within Nigeria, but who are also spread throughout the entire world. They constitute probably the largest percentage of Africans that live in the Diaspora and they have made their own extraordinary contributions in virtually every field of human endeavour throughout the ages. Descendants of the Yoruba and indeed various ancient derivatives and forms of the Yoruba language can be found and are spoken in places like Brazil, Haiti, Cuba, the United States of America and various other parts of the western world. Today first, second and even third generation Yoruba’s have settled down and spread all over the world and are amongst the best and most sought-after lawyers, nuclear scientists, doctors, industrialists, academics, writers, poets, play writes, clerics, theologians, artists, film producers, historians and intellectuals throughout the world. Wherever they go they tend to flourish and excel.

    This is nothing new and indeed has always been the case. The first Nigerian to be called to the Bar was a Yoruba man by the name of Sapara Williams who was called to the English Bar and started practicing as a lawyer in 1879. Yet Sapara Williams was not a flash in the pan or a one time wonder. Other Yoruba men followed in his footsteps in quick succession and were called to the English Bar shortly after he was. For example, after him came Joseph Edgarton Shyngle who was called in 1888, then came Gabriel Hugh Savage who was called in 1891, then came Rotimi Alade who was called in 1892, then came Kitoye Ajasa (whose original name was Edmund Macaulay) who was called in 1893, then came Arthur Joseph Eugene Bucknor who was called in 1894 and then came Eric Olaolu Moore who was called in 1903. Ironically, Sapara Williams was not the first Nigerian lawyer though he was the first to be called to the English Bar. In those days you did not have to be called to the Bar to practice law and the first Nigerian lawyer that practiced without being called to the Bar was a Yoruba man by the name of William Henry Savage. He was described as a ‘’self-taught and practicing lawyer’’ and he was a registered Notary Public in England as far back as1821. These were indeed the greats and every single one of them was a Yoruba man.

    My friend and brother, the respected Mr. Akin Ajose-Adeogun, who is a historian by calling and a lawyer by profession, is a man for whom I have tremendous respect. I have often described him as the ‘’living oracle of Nigerian history’’ simply because he has a photographic memory, a knack for detail, first class sources and has read more books on Nigerian history than anyone that I have ever met before in my life. Akin has an extraordinary mind, he is a living genius and I have often urged him to write a book. You can ask him anything about anyone or any event in any part of our country, since or before independence, and he will give you names, dates and the sequence of events immediately and without any recourse to notes, books or sources. After he has given you the information he will then cite his sources and tell you which books to go and read in order to confirm what he is saying. I have learnt so much from him that I must publically acknowledge the fact that I owe him an enormous debt of gratitude. He once told me something that I found very interesting and that reflected the semi god-like status that our earliest lawyers, including some of the names that I mentioned earlier, enjoyed amongst the people. These men were not only reverred but they were also admired by all, including members of the British intelligentsia, legal fraternity and elites. Akin told me that many years ago in the mid-80’s Sir Adetokunboh Ademola, who himself was one of the legal greats, who was called to the English Bar in 1934, who was the third Nigerian to be appointed as a magistrate in 1938, who was the third Nigerian to be appointed as a High Court judge in 1948 and who was the first Nigerian to be appointed Chief Justice of the Federation in 1958 said the following words to him. He said, ‘’when you saw the way that the earliest Nigerian lawyers conducted themselves in court and argued their cases you would have been filled with pride and you would have wanted to become a lawyer yourself. Members of the public used to fill the court rooms to the brink and sometimes even the forecourts and passages just to watch these great men perform and enjoy their brilliance and oratory. They spoke the Queens English and they knew the law inside out. It is not like that today’’. This is a resounding testimony from an illustrious Nigerian and it speaks eloquently about where the Yoruba, as a people, are coming from and the stock and quality of minds that they are made of.

    Yet the dynamism of the Yoruba and their innovations and ‘’firsts’’ did not stop there. It went into numerous other spheres of human endeavour quite apart from the law. Permit me to cite just two examples. The first lies within the field of medicine. Dr. Nathaniel King was the first Nigerian to become a medical practitioner. He graduated from Edinburgh University in 1876 and he was a Creole of Yoruba origin. Next came Dr. Oguntola Sapara who was the second Nigerian to become a medical practitioner and who graduated from Edinburgh University in 1884. He was followed by Dr. John Randle who graduated from Durham University in 1891, then Dr. Orisadipe Obasa who graduated from Edinburgh University in 1892, then Dr. Akinwande Savage who graduated from Edinburgh University in 1900, then Dr. Curtis Adeniyi-Jones who graduated from Durham University in 1901. Others like Dr. Oyejola who graduated in 1905, Dr. Kubolaje Faderin, Dr. Sesi Akapo and Dr. Magnus Macaulay who all graduated in 1912, Dr. Moyses Joao Da Rocha who graduated from Edinburgh University in 1913 and many others followed after that.

    The second example lies within the ranks of the clergy. The first African Anglican Bishop and the first man to translate the Holy Bible and Book of Common Prayer to any African language (outside of Ethiopia) was a Yoruba ex-slave who gave his life to Christ, won his freedom and rose up to become one of the greatest and most respected clerics and leaders that the African continent has ever known by the name of Bishop Samuel Ajayi Crowther. Unknown to many, his original name was Rev. John Raban but he changed it in his early years. Crowther got his first degree at the famous Fourah Bay College in Sierra Leonne (which at that time was part of Durham University). He was ordained an Anglican Bishop in 1864 and in that same year he was awarded a Doctorate degree from Oxford University.

    This extraordinary man, who was blessed by God with an exceptionally brilliant mind, was, as far as I am concerned, one of the greatest Africans that ever lived. He not only translated the Holy Bible and the Book of Common Prayer to Yoruba (an extremely difficult, complicated and painstaking venture which he began in 1843 and which he completed in 1888) but he also codified a number of other Christian books and he translated them into the Igbo and Nupe languages. He was literally the pillar and foundation of the Anglican Church in West Africa. Throughout his adult, life he courageously stood up and fought for the rights and the dignity of the African and he, more than anyone else, was responsible for the spread, influence and power of the Christian faith in Nigeria in the late 19th century. He was also the maternal grandfather of the great nationalist, Herbert Macauly, who, together with Nnamdi Azikiwe, founded the political party known as the NCNC in 1944. Crowther was also the father-in-law of Rev. Thomas Babington Macaulay who founded the Christian Missionary Society Grammar School (CMS Grammar School) in 1859 in what was then the Lagos Colony. CMS Grammar School was the epitomy of excellence and a citadel of great learning in those days. It was also the oldest secondary school in Nigeria and the main source of African clergymen and administrators in the Lagos Colony. It is not surprising that it was the son-in-law of the great Bishop Samuel Ajayi Crowther that founded such a school and that it was his grandson that founded one the greatest political parties that the African continent has ever known. This is another first for the Yoruba.

    Yet who are these people and where did they come from? What is their origin and what is their source of strength? What were their migratory patterns over the last 30,000 and more years, and how did they end up in Ile-Ife? What is their connection to the Middle East, to the Arabs of Mecca and Medina, to the ancient Egyptians and to the Nubians of the Sudan? What makes them so special and so peculiar all at the same time? What makes their religious set-up so complicated and so profund, and what allows each of the great monotheic faiths of Christianity and Islam together with the traditional religions to flourish and excel amongst the very same people at the same time? Why are the Yoruba so accommodating of outsiders and what is responsible for their liberal disposition when it comes to their dealings with people from other cultures, other faiths and other nationalities? Why is it that so many Yoruba families have mixed ancestral bloodlines that go back hundreds (and in some cases thousands) of years with so many different nationalities from outside Yorubaland and indeed from outside Nigeria, including the Bahians of Brazil, the Haitians and Cubans of Port Au Prince and Havana, the Creoles of Freetown (Sierra Leonne), the Ga’s of Accra (Ghana), the tribes of Dahomey (Benin Republic), the Edo, the Bini, the Itsekiri and other tribes from the old Mid-Western region of Southern Nigeria and the Nupe, the Hausa, the Fulani, the Shuwa Arab and the Kanuri from the North? What is the cultural and spiritual affinity of the yoruba with the people of the old Northern region and the people of the old Mid-Western Region and why are the people from those two regions and those from the South-West collectively referred to as the’Sudanese Nigerians’? Some of these questions may never be answered but in the sequel to this essay we will attempt to at least view and analyse the Yoruba from a historical perspective and this may explain why they are what they undoubtedly are- ‘’primus inter pares’’, the first amongst equals.

  • Yoruba students crown Oba

    Yoruba students crown Oba

    Yoruba students at the Moddibo Adama University of Technology, Yola (MAUTECH) under the aegis of Yoruba Students Association (YOSSA) last Saturday dressed in various traditional attires to mark the crowning of a new king (Oba) and the inauguration of executives of the association.

    Bayo Nurudeen, 500-Level Information Technology, is the new king.

    The occasion, which started at 11am, in front of the Department of Urban and Regional Planning, attracted a large crowd of students and staff, including the patron of the association, Prof Babatope Alo.

    The outgoing president, Olatunde Jeje, 400-Level Electrical Electronics Engineering, thanked his colleagues for giving him the opportunity to serve them and for making out time to attend the event.

    He reminded them of the goal of the association, which is to promote unity and love among Yoruba students in the university, irrespective of their states of origin. He charged them to always promote their culture and desist from acts that could taint the image of the association and the race.

    The incoming president, Sunday Ajibade, 300-Level Construction Technology Education, promised to work closely with the Oba and his council to ensure that the goal of the association is achieved.

    Others crowned included the Olori (king’s wife), Nurat Mahmud, 500-Level Information Technology; Otunba (king’s right hand man), Oladimeji Buhari, 500-Level Microbiology; Asiwaju (a chief), Opeyemi Ajibade, 400-Level Economics and Yeye of Yoruba students (women leader), Kafayat Oyewole, 400-Level Accounting.

     

  • 2015: Jonathan in secret meeting with Ooni, 22 Yoruba obas

    2015: Jonathan in secret meeting with Ooni, 22 Yoruba obas

    President Goodluck Jonathan has a date with Southwest traditional rulers tomorrow.

    Twenty-three obas are due to attend the meeting, an initiative of the President, at the Aso Rock Villa.

    The Ooni of Ife, Oba Okunade Sijuade, will lead the traditional rulers, sources said last night.

    “The obas are going to Abuja at the invitation of the President. He has been reaching out to the traditional institution in Yorubaland for a while now. The meeting is as a result of his incessant rapport with the leadership of the obas in the region.

    “He wants the obas to help him reach out to the political elite in the region ahead of the 2015 general election. On many occasions, his emissaries have told our traditional rulers of the President’s desire to have them on his side as he prepares to battle the opposition in 2015, especially in the Southwest which is an opposition stronghold.”

    It was gathered that the Ooni personally handled the invitation of the obas for the meeting.

    A few top obas had allegedly held several meeting with the President before now to discuss the viability of Jonathan’s 2015 presidential ambition especially as it concerns voters in the Southwest.

    It was gathered that following extensive discussions, it was agreed that a larger contingent of traditional rulers from the region should meet with the president with a view to hearing from him directly on his aspiration and plan for the geo-political zone.

    The idea is that the visit will avail them of information to pass on to their subjects on the return from Abuja.

    Sources said: “It is no longer news that Jonathan wants to win the Southwest at all cost. This meeting is one of the ways he wants to penetrate the region and he intends to use the traditional rulers to achieve his desire.

    “The number of traditional rulers invited by the organisers for the trip was in excess of the 23 that agreed to go to Abuja tomorrow. Many of the obas contacted declined to be part of the team.

    “Many of the obas invited from Osun State turned down the invitation after considering their relationship with the governor of the state. One of the traditional rulers declined to be part of the trip. He will be on his way out of the country tomorrow as a decoy.”

    It was also gathered that the organisers of the trip plan to explain it away as part of the effort to find an enduring solution to the current security challenges in the country.

    An activist and leader of the Yoruba Renaissance Movement (YRM) Dr. Seeni Olaforiju, dismissed the planned meeting as a big disappointment.

    His words:”There is no doubt that these traditional rulers are going to Abuja on their own accord. They surely do not have the mandate of their people to go and discuss politics with Jonathan.

    “If they think they can help the Peoples Democratic Party (PDP) to penetrate the Southwest, then they are joking because they will fail. Yoruba are no fools and they know their leaders. Jonathan and the obas are just wasting their time.

    “What has Jonathan done for the Southwest since he came on board? This is a man we supported when some forces wanted to prevent him from succeeding his late boss. What we got as a people is nothing but acute marginalisation, disregard and disrespect at the end of the day. Now he wants to use traditional rulers to hoodwink us.

    “The fear of the merging political party is leading Jonathan to seek help where he will not find any. As much as we respect the traditional institution in Yorubaland, we also know how to say no to those who may want to lead us astray. The obas can go to Abuja and enter into whatever agreement they like, we will be waiting for them in 2015.”

  • Egbe Omo Yoruba partners Southwest governors

    Egbe Omo Yoruba partners Southwest governors

    A 13-member delegation of a pan-Yoruba socio- cultural group, the National Association of Yorùbá Descendants in North America (Egbé Omo Yorùbá) is in Nigeria to partner with Southwest governors on economic development.

    The delegation is in the country to partner the governors, industrialists and traditional rulers on how to contribute to the development of the region.

    It consists of some members of the Executive Council, the president, past presidents, secretaries and some chapter members of the association.

    The association’s National Secretary of Public Affairs, Dr Ayodeji Famuyide, said its new focus is economic empowerment, community development, education and improvement of other sectors, adding that the association has been around for the past 22 years.

    “If government could channel its resources and support foreign investors, it will be worth-while,” he said.

    National President of Egbe Omo Yoruba, Honourable (Yèyé Àfin) Monílólá Tènabè explained that the association is creating an awareness that Yoruba descendants across the world are in communion with one other, which is the idea behind the formation of the Egbe Omo Yoruba. She said the association which is trying to keep the legacy championed by the late Chief Obafemi Awolowo.

    She said the association, with its headquarters in Washington DC, is non-partisan and believes in true federalism, adding that the main agenda is the Yoruba agenda, which is paramount.

    According to the delegation, the main objective of the visit is to make an “on-site” analysis of the present socio-economic and political situation in the Southwest region (Yorùbá states), with the aim of proposing and presenting logistics for government/private partnership that would be needed for development programmes for the region, while having first-hand knowledge of the “red tapes” for the involvement of the Yorùbá in the Diaspora.

    A statement issued by the association noted that it would examine ways of enhancing collaborative relationships among the Southwest states in the implementation of service and manufacturing-based programmes across the states. Also to be examined are logistics in setting up youth empowerment programmes, health and human resource education.

    The visit is part of the resolutions reached at the first quarter meeting of the National Executive Council (NEC) of the association held at Houston, Texas, US in February, where issues on socio-economic development of Southwestern region and marginalisation of Yorùbá in Nigeria were extensively discussed.

     

  • Youths decry ‘neglect’ of Yoruba

    Youths decry ‘neglect’ of Yoruba

    The Coalition of Yoruba Youths has urged President Goodluck Jonathan to address the “neglect” of the Yoruba by his administration.

    Speaking with reporters at the weekend in Ado-Ekiti, the state capital, the group’s Chairman, Mr. Wale Ayeni, and National Publicity Director Niyi Ojo said the “imbalance” is obvious and cannot be ignored.

    They said no Yoruba person occupies the first 20 political positions in the country.

    They urged the president to prove that he is the leader of all Nigerians by correcting the imbalance.

    Ayeni said: “We are opposed to the present situation, in which the Yoruba cannot be found in the top 20 positions in the country. It is worrisome and we believe President Jonathan can correct it.

    “We are not opposed to any group or zone association. We hold every other race as brothers and supporters in the development of the country. We even see other ethnic groups as partners in what we are demanding.”

    The group urged youths to shun acts that would compromise the country’s peace and progress.

  • Afenifere slams Ahmadu Ali for comments on Yoruba

    A pan-Yoruba group, Afenifere, has criticised comments made by a former Chairman of the Peoples Democratic Party (PDP), Col. Ahmadu Ali (rtd.) about the Yoruba in a newspaper.

    Ali described the Yoruba as “ungrateful”.

    In a statement by its National Publicity Secretary, Yinka Odumakin, Afenifere said: “Ali’s grouse about the Yoruba is that they would not worship his god (former President Olusegun Obasanjo). That was why he demonised them as a ‘totally ungrateful kind of people in this country’.

    “This type of remark against a people is totally unbecoming of Ali, who we thought was a cultured man, having come from Igala Kingdom, which has centuries of civilisation behind it.

    “We ordinarily would have ignored his vituperations, but for two reasons:

    (i)Given his profile as a former chairman of the ruling party and a failed aspirant to the chairmanship of its Board of Trustees, the unwary may be tempted to assume that the words he spoke came from a wise and highly informed man.

    (ii)Ali has touched on a deep cultural value of the Yoruba people – appreciation. The Yoruba value an appreciative spirit to the point of criminalising an ungrateful person in the saying ‘eni ti a se lore ti ko dupe, bi olosa ko ni leru lo ni (an ingrate is not different from a thief)’. They also link continuous blessings to appreciation of past ones. A saying goes that ‘bi omode ba dupe ore ana, a ri mi gba” (someone who appreciates past blessings would attract new ones).

    “From the above, it is crystal clear that Ali has no lesson to teach the Yoruba in the art of gratitude.

    “For Ali and those who think like him, the Yoruba do not venerate mere positions, but leadership through service to the community. This explains why the Yoruba adore the late Chief Obafemi Awolowo, who contested the highest office in the land three times and lost, and resent Ali’s hero, who occupied the same office three times!

    “The difference is that as the Premier of the old Western Region, the late Awolowo used the resources of the region to banish ignorance through free education, eliminated diseases through free health, introduced a television culture to the Yoruba even before France and made the Yoruba aim for the sky by building the 25-storey Cocoa House in Ibadan, among others.

    “In contrast, the years Ali’s hero spent as a leader of Nigeria institutionalised corruption, which deepened poverty for all Nigerians, including the Yoruba. The poverty index in Nigeria was 45 per cent in 1999 and jumped to 67 per cent in 2007, despite unprecedented oil earnings in the same period. The culture of begging, which was alien in Yorubaland, became pronounced under the leadership of the man Ali wants the Yoruba to worship.

    “In the 11 years Ali’s god spent as Nigeria’s President, Yoruba can point to nothing in their region that rivals the least of Awo’s achievements. That is why they have no gratitude for a man who was positioned to give quality leadership to his country, but left it worse than he met it.

    “Ahmadu Ali is free to build a shrine for his god in his Igala Kingdom, but he would never be the one to choose a hero for the Yoruba. Talking of gratitude, is there anything the Yoruba owe Ali? They remain ‘grateful’ to him in memory of Akintunde Ojo and other promising students who were murdered in cold blood during the ‘Ali Must Go” crisis of 1978, when Ali was Obasanjo’s Education Minister.”

     

  • Yoruba students hold Cultural Day

    Yoruba students hold Cultural Day

    It was all fun at University of Calabar (UNICAL) last week when Yoruba students marked their Cultural Day. Clad in different attires, the students under the aegis of Yoruba Students Association (YOSA) thronged the Malabo Square venue of the programme.

    The event, which was organised to showcase the cultural heritage of Yoruba, was graced by many members of the Yoruba community in Calabar, including Apostle Olatunde Adekunle, the spiritual father of the day.

    Others were the chairman of the occasion, Prof Olu Lawal, former UNICAL librarian, Alhaji Mustapha Hassan, president of Yoruba community, Pastor J. O. Gureje, senior pastor of Shepherd Porch Church Pastor Tunde Oyeyipo, Prof Jane Omojuwa, Dr O. T. Owolabi, Engr Jide Adeoye, Mrs Bisola Oke, Chief Kayode Omoeye and Micheal Abolade, a teacher.

    The president of the association, Owolabi Faleti, in his address, expressed gratitude to God for making the day a reality. He said since his tenure started, he had built confidence of members. He said his strength and leadership ability would set the association on progressive pace after his tenure.

    Prof Lawal emphasised the need for students to unite and promote their language and cultural heritage wherever they may be. According to him, Yoruba culture remains one of the richest, adding that the culture had devised an easy way for transmission from parents to children.

    He urged lecturers to always instill morals and good values of the students, saying such would discourage anti-social behaviour and make them to think about their future.

    The cultural troupe of the association entertained guests and members with choreographed dance Bata steps. Also, some of the members recited Ewi (Yoruba poem) to the surprise of the guest.

    One of the students, Tosin Akeredolu, 400-Level Physiology, who came from Ekiti State, told CAMPUSLIFE that the messages of Ewi and Bata drums were to educate and prick the conscience of the people in medieval Yoruba society. He added that Ewi remains relevant in today’s society to speak the truth to the power that be.

    The highlight of the occasion included the presentation of awards to some of the guests, launching of the association’s Almanac and coronation of Oba of Malabor.

  • Alaafin blames Yoruba neglect on Obasanjo

    Alaafin blames Yoruba neglect on Obasanjo

    The Alaafin of Oyo, Oba Lamidi Adeyemi 111, yesterday blamed the alleged marginalisation of the Yoruba by the administration of President Goodluck Jonathan on former President Olusegun Obasanjo.

    He spoke in his palace while hosting former Senate Leader Teslim Folarin.

    Oba Adeyemi said Obasanjo’s eight-year tenure was a disservice to the Yoruba.

    He said Obasanjo paid lip service to issues that could promote the cause of the Yoruba.

    The monarch urged Yoruba politicians to protect Yoruba cultural values.

    He said Yoruba language and culture faces the threat of extinction, following the refusal of parents to teach their children the local language and culture.

    The Alaafin called for the inclusion of Yoruba history in the school curriculum, stressing that the Yoruba have distinguished themselves in several areas of endeavour which have become strategic for national development today.

    Folarin sympathised with the Alaafin on the fire that razed a part of the palace.

    He thanked God that no life was lost.

     

  • Yoruba self-marginalisation

    Yoruba self-marginalisation

    At a press conference in Ibadan last Wednesday, Yoruba elders under the aegis of Yoruba Unity Forum, YUF, accused President Goodluck Jonathan of favouring other sections of the country to the detriment of the South-West geo-political zone in the appointment of top government officials. According to the group, the marginalisation of the zone in the current political equilibrium, particularly in the distribution of political positions, “is an attempt to excise the zone out of the federation”. The elders alleged that the President’s pattern of appointments, with no consideration for the Yoruba, suggested that Jonathan did not appreciate the contribution the Yoruba people made to his emergence as the president in the 2011 general election.

    Olu Falae, former Secretary to the Government of the Federation, who spoke on behalf of the group, said the Yoruba were sidetracked in the appointment and control of the apex political offices. He gave a rundown of such plum appointments as that of the President; Vice-President; Senate President, Speaker, House of Representatives; Chief Justice of the Federation, Deputy Senate President, Deputy Speaker, House of Representatives; acting President, Court of Appeal; Secretary to the Government of the Federation; Chief of Staff to the President; Office of the National Security Adviser; and Head of Service of the Federation. He noted that none of these offices was being occupied by a Yoruba person and that the absence of Yoruba in the current power equation, had adversely affected the zone.

    Falae went further to justify the need for the President to redress these anomalies. He said, “In the days of the late President Umar Yar’Adua administration when he was incapacitated by illness and there was reluctance to make Jonathan acting President, it was predominantly Yoruba activists who led the march on the National Assembly to force our lawmakers to pronounce Jonathan acting President. When he chose to run for the presidency, he got the enthusiastic endorsement of many Yoruba progressives, especially the leadership of Yoruba Unity Forum…”

    While Falae was lamenting the marginalisation of the Yoruba in Ibadan, simultaneously on the same day, leaders of the South-West states converged on Osogbo, the capital of Osun State, at the opening ceremony of the regional Grassroots Business and Investments Forum christened EXPO 2013. There, the leaders called on all the governments and people to join hands in building a prosperous zone. Prince Bola Ajibola, a former Attorney General of the Federation, who was chairman at the ceremony, said political tendencies should be de-emphasized in plotting the road to the future. He said the achievements of governors in the zone in the recent time were good enough to attract investments to their states.

    The two governors in attendance – Rauf Aregbesola of Osun State and Abiola Ajimobi of Oyo – toed the same lines. Of particular reference was the view canvassed by Ajimobi, that the issue at stake transcends party politics. According to him, “This is not about party politics. It is about governance. It is about the region. Each of the states has an area of strength. What we need is to develop areas of comparative advantage for the overall interest of our people.”

    Ajimobi enumerated the benefits accruable from regional integration to include “consensus-based decision-making processes, elimination of conflict and unhealthy rivalry, holistic articulation and effective mobilisation of varieties of resources, and the utilisation of community resources to facilitate optimal delineation of development roles among the integrating units.”

    Looking at the current political dispensation in the country as it relates to the sharing of political offices, one cannot but agree with the views and fears expressed by Falae. It is apparent that the Yoruba has lost out in the political calculations of the current rulers in the country. But the reasons may not be far-fetched. In the first instance, the PDP, the ruling party at the centre, was overwhelmingly humiliated in the last general election held in 2011. The loss of the party, no doubt, was due to the desire for change by the people of the South-west who were obviously fed up with the misrule, brigandage and shenanigans of the leaders of the PDP in the zone between 1999 and 2011.

    That era witnessed a free-for-all ‘buffet’ on the common wealth of the zone by those in power without any appreciable thing to show for the depletion of the resources at their disposal. As it is always canvassed under democratic rule, the only legitimate weapon available for a traumatized people is to use their voting power to right whatever perceived wrong wrought on them. And this was exactly what happened at the 2011 election. That election saw the PDP losing its grips on such states in the South-west as Oyo and Ogun. Before then, Osun and Ekiti States had also slipped away from the dominant PDP.

    By the loss of almost all the states of the South-west to the opposition Action Congress of Nigeria, ACN, with the exception of Ondo State, currently under the control of the Labour Party, it was clear that the people had resoundingly rejected the PDP. Perhaps, in simple terms, this was a matter of choice of which party the zone wanted to entrust its destiny. Today, the price the zone has to pay for that decision is its obvious marginalisation by the party at the centre in the scheme of things. This situation is buoyed by the intractable internal wrangling that has pervaded and further decimated the ranks of the PDP leadership in the zone. Anywhere you turn; there are several factions and groups within the party contesting for the control of power. To put it succinctly, the party is at ‘war’ with itself in the zone.

    Of course, the other political zones have reaped bountifully from the burgeoning confusion in the zone with the attendant collateral damage. It is astonishing to note that the leaders of the PDP in the zone do not only quarrel among themselves, they also use the schism among them to run down their members when it comes to political patronage at the centre. Not only this. When it comes to the matter of appointments to choice political offices, the zone has never presented a common front. All manners of interplay of forces, ranging from the sublime to the ridiculous, are brought to the fore whenever the opportunity to present a qualified and capable individual for appointive office at the centre, comes up. The consequence of this and many others is the glaring marginalisation of the zone in the scheme of things.

    Aside from the fractionalization of the PDP in the South-west, which has affected the fortunes of the zone, the leaders and elders appear to be staunchly divided among themselves. For quite some time now, the zone has witnessed the formation of several groups with each group jostling for the control of the zone. And there is no need to start mentioning names here. The effect is that this also has an overbearing implication on the fortunes of the zone. This stems from the fact that members of these pluralistic groups are, in many instances, fighting for individual spoils rather than regional or group interests, as the case may be.

    Therefore, the irony inherent in what took place simultaneously last week, in both Ibadan and Osogbo, which is less than one hour drive in-between, is a sort of self-manipulation of a people by the people themselves. Otherwise, how do you explain the staging of a strategic economic summit that is targeted at the development of a region in one part of it, and another gathering on the present and future of the same region on the same day and perhaps, the same time elsewhere within the zone? If not self- marginalisation, what else?

    At any rate, there is the need for the leaders and elders of the zone to go back to the drawing board and fashion out new strategies to realize the aspirations of the zone. A starting point is the bond of unity which must exist among them!