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Tag: Yoruba

Igbo, Yoruba honour Aguiy-Ironsi, Fajuyi

The pan-Igbo cultural organisation, Ohanaeze, and its Yoruba counterpart, Afenifere, have urged Nigerians to live in peace.

Addressing reporters yesterday in Lagos on the plan to honour former Head of State, the late General Thomas Aguiyi-Ironsi and ex-Governor of Western Nigeria, the late Col. Adekunle Fajuyi, Senator Chris Anyanwu said Ohanaeze and Afenifere decided to honour the heroes.

The ace broadcaster said the celebration had no political undertone but to extend a handshake across the Niger – from the Igbo to the Yoruba – for mutual benefit.

She said the event would take place in Enugu on January 11, under the chairmanship of former Chief of Staff, Commodore Ebitu Ukiwe (retd). Expected are eminent Nigerians, governors, traditional rulers and ethnic leaders.

Anyanwu said the heroes would be remembered for the symbolic roles they played, adding that they displayed uncommon courage and sacrifices to keep the country together.

She said: “A lot of what had transpired in terms of relationship between the East and West had been mutual antagonism, negative competition and all that. But we found that we all live together in one sphere of humanity.

“The things that bond us or join us are actually far bigger than the things that tend to separate us. And because we have subjected our understanding to the negative side, we have not made progress. We want to use this occasion to go to the positive and establish a purposeful and lasting union between ourselves and our people.

“What the Nzuko Umunna (the Igbo Think Tank) did was to look at our history and it recognised that we have both lived together, that we can build on the strength of that understanding to make things better. I believe that if the Southwest and the Southeast could get their act together, Nigeria will be better.

“Nigeria has continued to retrogress in many ways and it has been unable to forge ahead because our relationship has been marred by mutual antagonism and negative competition. It will also be a good example for other entities to hook on to and begin to build bridges across other ethnic groups.”

Afenifere’s Publicity Secretar Yinka Odumakin, added that the late Aguiyi-Ironsi and Fajuyi were committed officers, who will be remembered for their selfless devotion.

He said: “It has been difficult to celebrate one without mentioning the other as they became one inseparable spirit in their last hours on earth.

“The wrong narrative over the years has been the defining point of Igbo-Yoruba relationship while playing to the background this finest moment of uncommon bond.”

November 16, 2017
‘Fayose working against Yoruba interest in PDP’

A group within the Southwest Peoples Democratic Party (PDP), the Oduduwa PDP United Front, has accused Ekiti State Governor Ayodele Fayose of working against the interest of the Yoruba to clinch the PDP national chairmanship.

A statement by the group’s chairman, Chief Babatunde Adesanya, said: “When, early this year, he went to town with all colour and noise announcing himself as a presidential aspirant, despite the fact that the position had been zoned to the North, many laughed at his action.

“But not so. Fayose obviously harbours some grim delusions of grandeur. He wants to be Vice President.

“He has now openly declared that he does not want the chairmanship position to be zoned to the Southwest.”

The group added: “Fayose should know that he is positioning himself in perpetual historic damnation and utter perfidy, should he conspire against his own people and snatch the chairmanship position from us.”

The statement urged Fayose to come back home “and align with the sons and daughters of Oduduwa”.

November 13, 2017
Yoruba in good position to conquer the world, says Ooni

The Ooni of Ife, Oba Adeyeye Enitan Ogunwusi, has said God has put the Yoruba race in prime position to conquer the world in all fields of human endeavour.

He called on the Yoruba to have good knowledge of their history and use it as a catalyst to take their pride of place in Nigeria, Africa and the entire universe.

The Arole Oodua made the call yesterday in Efon Alaaye, Ekiti State, at the launch of a book titled: “Ooni Obalufon Alayemore: The Founder of Efon Alaaye Kingdom”, held at the town’s Civic Centre.

The 1,420-page book chronicled the exploits and sacrifice of the Obalufon Alayemore, the third Ooni, who vacated the Ife throne for his brother, Oranyan, who returned from Oyo on the demise of his

(Oranyan’s) brother.

According to Oba Ogunwusi, there is too much disunity but we must come together. “If you don’t put our history in proper perspective, foreigners will be the one to do it for us. It is the honour we give to ourselves that the whole world will give to us,” he said.

He added that Yoruba is the head because God has put them in an eminent position and when they take their right position, things will move in the right way.

His words: “God has blessed us abundantly but we must know our history, we must know our source and our history should not be written for us by foreigners.”

The book was authored by Prince Adelegan Adegbola while it was reviewed by Prof. Biodun Adediran.

November 5, 2017
Use title to unite Yoruba, Ekiti OPC boss tells Adams

Oodua Peoples Congress (OPC) leader in Ekiti State, Prince Adeniyi Adedipe, has urged the newly appointed Aare Ona Kakanfo, Otunba Gani Adams, to use his new status to work for the unity of all Yorubas.

He hailed the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi, forconsidering Adams worthy for the prestigious title describing the recipient as a “round peg in a round hole.”

Adedipe, the Apase Oodua, described Adams as “as a courageous

defender of the cause of the Yoruba all over the world who has paid a great price to keep the race united.”

He also described Adams as “the chief promoter of Yoruba culture throughout the globe” saying his efforts have elevated the race’s culture and traditions to global acceptance.

Speaking with reporters in Ado-Ekiti yesterday through his Personal Assistant, Mr. Lateef Kamorudeen, Adedipe said Adams had over the years prepared himself for the new position by resisting attempts to deny the Yoruba of their rights anywhere in the world.

Adedipe urged Adams to use his new status to unite all Yorubas and ensure they get what is due to them in the federation.

He said: “I congratulate Otunba Gani Adams for being found worthy of the title of the Aare Ona Kakanfo. He is my leader, my mentor and an inspiration to those of us who are following his footsteps.

“I also use this opportunity to thank all Yoruba Obas, especially the Alaafin of Oyo, Oba Lamidi Adeyemi for considering Otunba Adams for this great honour.

“The title of Aare Ona Kakanfo is a great one and it is reserved for men of valour and courage and Otunba Adams is one of them. He has been acting that role without knowing that he would one day be bestowed with the title.

“Otunba Adams has been leading many battles for the Yoruba race and has been working with our Obas to ensure that we get what is due to us. I was privileged to have been part of his entourage to Obas’ palaces in pursuit of this noble assignment.

“Otunba Adams has been promoting the Yoruba culture in all parts of the world and he has attracted global attention to the Yoruba culture and traditions which has enhanced their status the world over.”

He added: “We want to urge the new Aare Ona Kakanfo to use his new position to unite all Yorubas; he should not allow politicians to use him because he is now father of all.

“He has now become father of all Yorubas, he should continue to defend their interest anywhere in the world. Our prayer is that God willgrant him long life and good health to occupy the office of Aare Ona Kakanfo.”

October 22, 2017
What’s in a name? Ask the Yoruba

Yorubas are deep thinkers that you can call dyed-in-the-wool philosophers. Whoever is in doubt, should appraise himself with their ways of life, ranging from their proverbs, their anecdotes, their totems, the way they name their children at birth and such other sundry practices.

In other lands like the United Kingdom, for example, you have people bearing Mr Wood, Mr Stone, Mr Hammer, etc, and they don’t bat an eyelid about it.

Such names raise all manner of questions in the minds of Yorubas, for example. “Mr Wood or Mr Stone; is he a person begotten through the instrumentality of a strange goddess of the forest or of the rocks? Or why should someone bear such name as Hammer?”

The reason is that Yorubas don’t believe anything is ever done without a reason. To them, everything that happens to a person has its reason, routed in something, perhaps mystical or mythological.

It is commonplace in Yorubaland, especially among the Ijebu, for example, to hear songs like: “we hin’le wo, k’o to f’omo f’oko, we hin’le wo, k’o to f’omo f’oko, ana buruku, ko je ka m’eni ‘re o, ana buruku ko je ka m’eni ‘re o; w’e hin’le wo, ko to f’omo f’oko”.

It’s an admonition for parents to carry out proper background checks on the families to which they want to give their consent for their children to marry.

I’m told it helped many marriages in the past in Yorubaland; unlike now where supposedly life-time relationships are entered into, in cavalier manners that reduce such traditional but very helpful methods, into irrelevance.

No wonder, marriages crash these days with the speed of lightning. If you are in doubt, someone told me of a marriage that crashed irretrievably, some twenty years ago, the very night the wedding was consummated. If that was indeed true, perhaps it would not have happened, if certain checks and precautions had been taken!

My maternal grandfather was a very well known personality in the community where I come from. He was more popular by his nickname of Oriadetu than his real name and when I asked what the name meant, I was told the full name was “Ori-adetu-n-be-be-aran, ori-ad’aran-n-pe-te-oba”. It was my cousin, Senator Biyi Durojaye who some years ago, explained to me that the grand, old man who passed on, in the late 50s, had a royal carriage in his imposing personality that he was fond of dressing flamboyantly, if not glamourously, daily, as if every day was a festive time.

One of the songs I heard usually rendered in his praise was: “afai j’oba, o njaiye bi Oba”, literally translated to mean something like “not himself a king, but has a lifestyle fit for kings”. The man, I later got to know, had a rich, if not royal, pedigree in the community.

In that same community was a man renowned within the community’s borders and beyond, as a tremendous man of supernatural means, when it came to matters of traditional methods of healing of the mentally deranged, for example.. My peers grew up to know him as “Ojumokan” but it wasn’t until a few years ago I got to know that stretched to the limit, the full name is “ojumo-kan, ogun-kan”. His house was said to be full of charms, amulets, concoctions, et al.

Ajomale is also a popular name in my community, as indeed other parts of Yorubaland, up to Ondo state;but the name is abbreviated. When elasticated, it becomes “Ajo-male-ma-se-sin”; “he resembles a muslim but doesn’t practice the religion”.

In Lagos, Gbaja is an illustrious name associated with law, medicine and sports. The latest guy popularising the name is the current majority leader in the House of Representatives, Femi. Before him in that lineage were the twins, Taiwo (MT), a one-time public relations man in Leventis and an unrepentant sportsman and fanatic and his brother, Kehinde (MK) the lawyer, who was, at a time, a commissioner in the Lagos State cabinet during the military era.

Full pronunciation of that name is Gbaja-bi-a-mi-la. Hope someone will tell me what is the true meaning of that name in Yoruba, or Eko!

One of the ward chairmen in the old Mushin Local Government arrangement when I sought election to become Mushin council chairman in the early 90s was Mr Noah Banire. He held sway for our party, the SDP, in the popular Ward A2 where Akala is situated in Odiolowo, an area where the Amosuns, (Abidoye the elder and his junior brother, Ibikunle who’s serving his second term as Ogun State governor), once resided.

Mr Banire was huge in stature as he was in humour, proverbs and totems. It was from him I learnt that the expanded meaning of his surname was “oju-ba-ni-re, ore-o-de-nu”. It must have been a nickname adopted by his forebears but which eventually became the adopted and family name for their successors.

The same goes for a name like Ajumobi which can be stretched to its limit to become “Ajumobi-ko-kan-t’anu; eni-ori-ran-si-ni-lo-n-lani”, meaning “common parentage is no yardstick, only those divinely assigned to help, will”

There were also these two brothers in my community, one of who was the progenitor of my best friend of 60 years, Alhaji Abdulrasaq Olatunji Salami. They drew a very thin line between their real names and nicknames. Tunji’s father’s nickname was “Bereja (ana) meaning “ask for yesterday’s suspended fight to resume”. He was best known by that nickname which implied he must have been a quarrel-some person; at a point in his life, although his real name was Salami. Conversely, Bereja’s brother was nicknamed “Adaramaja”, meaning “too good to enter into polemics with anybody” but that became his real name that his son, Akinola, a first-class law graduate and attorney-general and commissioner of justice in Ogun State during the Bisi Onabanjo era in the Second Republic, also bore, which he passed on to his children among who is Bolaji Adaramaja, before she shed that name to get married to Dele Momodu, the Ovation magazine publisher.

When you hear of a Mr. Oke, it could mean Okegbenro by which the irrepressible journalist and PR bonhomie, Gbenga is known or “Oke-bi-orun-ko-si”, by which a CAC cleric in London is identified.

Ajayi’s name was first made popular by the missionary priest, Bishop John Crowther before the advent of one of the most profound historians in our clime and one-time vice chancellor in one of the University of Ibadan, Professor J.F. Ade Ajayi. When that name is stretched, it means “Ajayi-ogidi-olu, oni-kanga-a-ji-pon”, the bottomless pit of water or wisdom or something like that.

Biobaku, the surname of a highly respected scholar and ex vice chancellor of the University of Lagos, Saburi, is said to be the name given to a child with survival issues; the reason why the full name is: “bi-o-ba-ku, agba-ni-da”. “If his life is not aborted in his infancy, he grows to become old”..

Just as the name Durojaye tells that it’s bearer is an abiku, who died as suddenly as many times as he came. Or, when a child is born with his legs coming out of the womb first instead of the head, an instant name he gets is Ige, which fully means “Ige -a- t’ese-bi”, the one that came to this world, with the legs, instead of the head first. Why some people also describe Ige as “adubi, olosa Molete” is another matter for chroniclers of Ibadan history to help unravel!

Depending on how they want to be deployed, Yoruba names are capable of several meanings and interpretations; and whether their negative or figurative application is meant to serve certain pre-determined end, is another matter.

October 14, 2017
TOTEM: A poem

This poem runs an unbiased commentary on the latest and unusual happening, being the first of it’s kind in the Yoruba culture, in the marital foray of the Ooni of Ife, Oba Ogunwusi and his ex-queen Zaynab Otiti Obanor.

]As it carefully doesn’t heap the blame on either of the parties, it clearly delves into a deep analysis of the Yoruba culture, our personality struggles and how much they clash with the role of the gods in our affairs as humans.

For Her Highness, Zaynab Otiti Obanor

Ifa is a corpus,

the last gift Orunmila got from the Creator –

the divinity. the prophecy.

The gods are errand boys,

the bridge between the earth and beyond –

the crown is the deputy,

Alase Ekeji orisa –

the Oonirisa,

the powers that be.

Uneasy,they do say –

lies the head that wears a crown –

ori ti o maa d’ade,

inu agogo ide ni ti n wa.

Orun to maa lo igba ileke,

inu agogo ide ni ti n wa.

Kara-ibadi ti o so ileke iyun,

mo sebi inu agogo ide ni ti n wa.

Equity is the principle that guides life,

not equality.

The common man

and the royalty,

drank from a tap –

rooted from a source –

sprouted from an harem –

they both have footprints,

they both can run –

but not from their shadows..

what distinguish a man and the crown,

is the other realm –

the spirit world.

The king –

the husband of the witches,

the husband of the genies,

the husband of the women,

green. black. yellow.

oba lo nile,

all that be –

belongs to the king –

his control remains on the formidable humans,

not the gods that enthroned him.

And the moment one kisses the king,

she become a goddess.

Then, the clash of the titans..

a power clash.

Or how would two souls,

stand upright in place of a soul ?

She is a woman –

she is magic herself –

for her bottom power speaks for her

and she is the common man –

who can lobby with the gods –

she stands in the quest,

of being a king

and being a natural genie.

But the Abobaku(s) are now scared of death,

no wonder a man fled into hiding some seasons back,

so he won’t swim beyond the earth with a king –

that was once a king.

She is the King’s wife

not Abobaku..

for even Abobaku o fe ku mo.

Who is a queen ?

Is it the woman that smooch the skin of the crown,

or that woman whose tongue cuts through the ear lobe –

of the feared deputy of the other world ?

Perhaps,

a queen is she –

who has dined in a calabash with the gods,

a queen is she –

who has tasted what the gods tasted,

a queen is she –

who has ventured to the other coven…

a queen is not just the she –

who roam in the four corners of aafin,

a queen is not the she –

who serve the king a free portion of her body,

when night falls.

For the king has concubines –

and choice wives.

The father has that son,

who is the apple of his eye –

the king has that woman,

who is the favorite amongst others –

perhaps,due to her exquisite beauty

or unrivalled wisdom.

When these physical gifts are gone,

she is just a common woman –

never a Queen

but a choice wife..

aayo-oba.

And

the poor cry fifty times a day,

the tears of the rich are unquantified..

what happens behind the closed door,

I don’t know –

you don’t know..

we know what they want us to know,

and like the gullible we were thought to be,

we believed the cock and bull stories..

what happens behind closed door,

is more than meet the eyes.

cries..shouts..screams.. fidgets..

that’s what comes with –

royalty.

tears. blood.

that’s what forms the water –

of royalty.

Royalty don’t just die,

they are killed –

for spirits don’t die,

we don’t call it suicide –

it is a pass over.

Some bear the mysteries that linger in royalty –

because of wealths. inheritance. status.

Some can’t just bear the mysteries –

for they might go blind.

And what law ordained that –

when a feet step out of the palace,

she can’t roam freely on the popular world ?

Even *akudaaya* roam freely.

Soldier goes,

soldier comes.

A soldier today,

a soldier forever.

But a soldier can dump his belt –

and pick a gauntlet.

She is out of the palace –

she is no more a spirit –

she is a woman..

she was always a woman,

for *ade isembaye* make a king,

and hence,she was not a queen –

but a choice wife.

The spiritual realm is built on choices –

not compulsion.

The gods don’t dictate,

they prophesy.

And Olodumare has total powers over prophecy..

for it to come to life or not,

just like He control a blossom –

to last for long or not.

Go to the earth and multiply !

was the command of Olodumare.

If this land is of no convenience,

then we can always sojourn to another land –

we are all common men,

until we see what we shouldn’t see.

And we can always be common again –

it’s from the heart,

not from the body.

Memory will have it –

as the queen who didn’t last for two years,

because she couldn’t endure –

the ghommids called royalty.

But –

there is always a second chance,

until death comes.

She is not to be blamed –

the gods are not to be blamed,

choice. choice. choice.

we always want to apportion blames –

we are still blind.

Some water have flowed for ages,

that dusts now make a nest out of it.

The chain would still continue,

as our heritage now turn to sham –

and the other world cackle at us..

the gods are laughing at our foolishness,

for no aspersion is to be casted on her –

she is never to be blamed.

She can once again,roam the free world..

liberty. choice. wisdom.

Yo yo yo,

Yoruba..

E ronu.

Balogun Alabi Yusuf, popularly known as Gemini by his moniker, is a novelist, playwright and a poet. He recently authored a pamphlet “Days Of Infirmity” in December, 2016 which happened to be his first book. He is the convener of a rising platform ARDENT WRITERS and is the chief editor of iTalkCulture organisation. His performances have been highlighted in Poets in FUNAAB 1.0,Breathing Words,Poetry Festival (SPED, OYO) among others. He’s currently working on his upcoming books,When a snake sheds its skin (a novel) and Smiling Carcass (a poetry book).

October 11, 2017
Yoruba Summit: Triumph of Yoruba character

Like most citizens of the Yoruba nation of south-western Nigeria, I am still thrilled by the huge success of the Yoruba Summit which was held in the city of Ibadan a fortnight ago, on Thursday September 7. That was a wonderful triumph of true Yoruba character, and I cannot resist revisiting it.

To the heated debate going on concerning the restructuring of the federation, the summit was a powerfully positive contribution – a guide to how we all, the many nationalities of Nigeria, should conduct even the most contentious arguments concerning our common country of Nigeria. It was a very effective demonstration of the Yoruba nation’s understanding of how citizens should behave in situations in which their society is divided, in which their country is agonizing to find agreement or consensus over critically important issues.

Countless Nigerians, young and old, as individuals and as groups or nationalities, are answering the call of duty by speaking up in this all-important debate. With the Yoruba Summit, the Yoruba nation stepped forward with the strongest national action yet.

Over 6000 Yoruba citizens gathered at the Lekan Salami Stadium for the summit. It was the most representative assembly of Yoruba people in modern times. Tens of Yoruba civic organizations sent members to attend. Representatives of some youth organizations arrived with the kinds of fanfare that only youths can whip up – and earned the loud applause of the entire stadium. Representatives of various women organizations added colour to the gathering. Hundreds of the people in the large assembly were members of the Yoruba elite and intelligentsia – lawyers, doctors, owners or CEOs of leading Nigerian businesses, religious leaders (Muslim, Christian and traditional), university lecturers and professors and other educators, leading Yoruba politicians of all political parties including elected public officials, former governors, legislators, federal ministers and state commissioners, etc. Every one of the current governors of the six states of the South-west sent representatives. One of the governors, Governor Ayo Fayose of Ekiti State, also came in person, to the great applause of the assembly. Masses of Yoruba people streamed in from all directions. Many Yoruba Obas, including the Ooni of Ife, came to add enormous dignity and gravity to the assembly.

Also, very importantly, leading non-Yoruba Nigerians from other regions of Nigeria – leaders of the prestigious Ohanaeze Ndigbo of the Igbo people of the South-east, and leaders of PANDEF of the Delta peoples of the South-south – came to grace this great summit of the Yoruba people. Naturally, their arrival added much to the mounting excitement preceding the opening of the summit. No known national assemblage of any Nigerian nationality has ever been so honoured by other Nigerian nationalities. This was a first in Nigeria.

Very many who attended the summit had travelled from distant parts of Yorubaland, including the Yoruba parts of Kwara, Kogi and Delta states. A torrential rain suddenly broke out as the summit was about to open, and threatened for some minutes to cause serious disruption. But it ended quickly (or, as we Yoruba would say, and are now saying, it was made to end quickly) – and it was not able to do any harm at all to the summit arrangements.

All the wonderful success of the summit arrangements was the outcome of very detailed and careful planning over months, handled for the Yoruba nation by a competent Summit Planning Committee. The committee in its ultimate form comprised tens of members from different Yoruba organizations, with no one organization having more than one or two members on it. Every governor of the Yoruba South-west also sent a representative to serve on it. Its over-all chairman and the chairmen of its various sub-committees were, deliberately, chosen from different Yoruba organizations. The Summit Planning Committee and its Contacts Sub-committee did all the heavy work of mobilizing the Yoruba people, leaders of all organizations, Yoruba leaders of political parties, Yoruba elected public officials, Yoruba traditional rulers, etc., to come to the summit. To maximize this mobilization effort, they used, not only personal contacts and letters, but also radio and television messages and jingles. Knowing that they had succeeded in rousing large numbers of people, they chose a stadium as venue. In this summit, the Yoruba put up the most emphatic show of Yoruba national unity in recent times.

At the summit, a high-tech Summit Administrative Centre (with computers, printers and other communication gadgets) was set up, under highly qualified persons. This centre helped speakers who brought speeches and wanted their speeches reproduced for circulation. More importantly, it monitored all the speeches and ultimately digested them to produce the two important documents resulting from the summit – namely, the ‘Summit Communique’ and the ‘Ibadan Declaration’.

The Summit Planning Committee handled the speaking on the raised platform with impressive discipline, allowing each speaker only a few minutes, and thereby making it possible for very many people to speak. Nobody who wanted to speak was denied, although particular recognition was given to representatives of organizations, youth organizations and women organizations, to persons who brought messages from the governors, to traditional rulers, religious leaders, etc. The opening speech by the chairman of the day – the legal luminary Aare Afe Babalola, founder of Afe Babalola University – set the tone for most other speeches of the day. The speech was powerfully reinforced by the speech of the chairman of the Summit Planning Committee, the eminent medical practitioner Chief Kunle Olajide.

The core message from all the speeches was essentially the same, although each speaker rendered it in his or her own way and supplied his or her own details. That core message was a resounding call by the Yoruba nation for an urgent restructuring of the Nigerian federation. It was a serious warning that the over-concentration of power and resource control at the federal centre, an over-centralization which had been forced upon Nigeria by successive military dictatorships from 1966 to 1999, was grossly unsuitable for a country like Nigeria with hundreds of nationalities, that it had hurt Nigeria disastrously, that it is still hurting Nigeria, and that it now threatens the outright break-up of Nigeria. Every speaker pointed out some of the painfully destructive effects of this over-centralization on the Yoruba nation.

The message sent by Governor Aregbesola of Osun State offered the most details of the proposed restructuring process. The speeches by Governor Ayo Fayose and Lawyer Femi Fani-Kayode (former Federal Minister of Aviation), excited the youths most and therefore generated enormous applause. Very loud applause also went to speakers who urged that the Yoruba nation should continue to give its well-known support to the existence and progress of Nigeria, but that if the restructuring of the Nigerian federation continues to be delayed, the Yoruba nation must begin expeditiously and peacefully to seek to have its own Oduduwa Republic separate from Nigeria. The august guests from the South-east and South-south were allowed time to speak, and they expressed their admiration for the summit, and the strong support of their nations for the same thing that the Yoruba nation desired – namely, a restructuring of the Nigerian federation without delay. The speeches ended with the greetings, thanks and blessings by the Ooni of Ife, voice of Oduduwa, the father of the Yoruba nation.

The summit then ended by reading and loudly adopting the two documents – the ‘Summit Communique’ and the ‘Ibadan Declaration’. The motion to adopt this document was moved by the eminent Yoruba lawyer, Chief Niyi Akintola and seconded by another eminent lawyer, Chief Kehinde Sofola. The Yoruba nation thus created the documentary materials for the continued collective Yoruba contribution to the struggle of an increasing majority of Nigerians, for the restructuring of Nigeria – for the continued existence of Nigeria on the basis of an appropriate federal structure, thereby on the basis of equity and justice, and thereby towards progress and prosperity for Nigeria and expanded and expanding opportunities for all Nigerians.

The summit at Ibadan was a possession of all Yoruba people of all religious and political persuasions and socio-economic pursuits and statuses. We Yoruba organized it to demonstrate our strong desire to see the Nigerian federation restructured without delay, so that Nigeria may survive the current serious threats to its existence, and so that Nigeria may become an orderly, harmonious, productive and prosperous country, a place of bouncing opportunities for us Yoruba and for all other peoples of Nigeria. We offer the Yoruba Summit as a powerful and patriotic step, hopefully worthy of emulation by other Nigerian peoples. In the swirling controversy over the restructuring of Nigeria, it is our potent answer to the call of duty as we know it.

September 21, 2017
The Yoruba, regionalism and future of Nigeria

IN a move certain to inspire the Southeast and South-South on how to peacefully pursue self-determination within a united Nigeria, prominent leaders and governors of the Southwest met in Ibadan last Thursday to examine the structure of the country and suggest ways in which peaceful co-existence among the people can be guaranteed. The meeting was well attended, and the resolutions exhaustive and pertinent. In summary, the Southwest recognised the positive attributes of the constitutions that were freely entered into by the regions and their representatives before independence and shortly after, and advocated for a return to regionalism in order to guarantee peace, development and harmony.

As readers of this column know, the virtues of regionalism have been well promoted on this page. It is clear to any observer that the current structure cannot work, nor has it worked since the military began brusquely dismantling the pre-independence structure and inexpertly cobbling new ones together. With each constitution supervised by the military, worse, impracticable and indefensible structures had been devised. Now, despite much talk about federalism and the conviction that some tinkering can do the existing constitution much good, the fact on the ground is that the 1999 constitution is an amorphous document that makes false claims and fails to address the political, social and economic problems tearing the country apart.

At the bottom of the cry for regionalism are the indisputable facts that Nigeria is made up of nations which were at different levels of civilisation before colonial rule, possess different worldviews, and were at varying stages of economic development. These differences do not have to be mutually exclusive, but the many crude and incompetent attempts to weld these nations together by a constitution so insufficient and so tentative that it is proving practically useless and worthless have only led to more conflicts, bitterness and chaos. Somehow, and unimaginably, it is suggested that attitudinal changes could help heal the bitterness and divisions plaguing the country. This is sheer fantasy.

If deep structural changes are not instituted, if the restructuring most parts of Nigeria are advocating is not carried out, if Nigerian leaders do not appreciate that the crises in the Niger Delta, Southeast, Southwest and parts of the North could not be assuaged by tinkering with the current constitution, they must be prepared for far worse consequences than they imagine. The agitations will simply not go away. If civil war could not prevent the recurrence of these agitations, and the pain of punishment and all forms of political alienation could not slow the campaigns, why does anyone think that after a while the agitations will burn themselves out? What gives the self-determination campaigns ammunition and fire is the disarticulation in the country’s superstructure. Until this anomaly is recognised and tackled, the country will continue to reel from one crisis to another until the problem becomes unmanageable.

Fortunately, a few Southeast and South-South leaders attended the Ibadan summit. The deliberations and resolutions that accompanied the summit should encourage them to coax their own agitators away from the violent and nihilistic tendencies shown by many Indigenous People of Biafra (IPOB) members, including their grandiloquent leader, Nnamdi kanu, and hard line militants operating in the creeks. Regions not bewildered by the search for the chimerical definition of restructuring should come together, put their feet down, and ask firmly and unequivocally for a new structure and constitution that would enable regionalism. The relevant political zones must insist on restructuring being at the core of the 2019 campaigns.

The Yoruba leaders who gathered in Ibadan last Thursday may not be truly representative of the Yoruba people as a whole, but the resolutions they forged are in fact a much fairer representation of the ideas and principles the Southwest has fought for decades, ideas and principles they may be willing to sacrifice everything for. The Buhari presidency may be loth to pay attention to the undercurrents going on in the country, and in the case of last Thursday, in Yoruba land; it is, however, important that political leaders who seek office in 2019 must recognise the untenable position they occupy trying futilely to preside over the affairs of an unhappy and dissatisfied people.

September 10, 2017
Yoruba elders insist on restructuring

The Yoruba elders have insisted that Nigeria must return to a proper federation as obtained in the 1960 and 1963 constitutions to ensure peace and meaningful development.

They made this view known at the Yoruba summit held in Ibadan on Thursday, which attracted Yoruba leaders, governors, parliamentarians, social cultural groups, professional bodies, market leaders and youth groups.

The News Agency of Nigeria (NAN) reports that the summit after exhaustive deliberations issued a communiqué signed by Chief Afe Babalola (SAN) and Dr Kunle Olajide, the Aare of Efon Kingdom.

According to them, the country as a multi-ethnic country could only know real peace and development when it is run along federal lines.

The summit resolved that the greatest imperatives of restructuring Nigeria was to move from a rent-seeking and money sharing anti-development economy to productivity.

It stated that this could be achieved by ensuring that the federating units are free to own and develop their resources, while they pay agreed sums to the federation purse to implement central services.

The summit agreed that the federating units be it states, zones or regions, which must themselves be governed by written constitution to curb impunity at all levels.

It demanded that Nigeria should be a federation comprised of six regions and the Federal Capital Territory, Abuja, while the regions shall in turn be composed as states.

“The Federal Government should make laws and only have powers in relations to items specified on the legislative list contained in the constitution of the Federation.

“Each region shall have its own constitution containing enumerated exclusive and concurrent legislative lists regarding matters upon which the regions and the states may act or legislate.

“Contiguous territories, ethnic nationalities or settlement shall be at liberty through a plebiscite, to elect to be part of any contiguous region other than the region in which the current geo-political zone or state boundaries places them,’’ the communiqué read.

According to the summit, states as presently comprised in the geo-political zones into which they fall shall become regions and continue to exercise the executive, legislative and judicial functions currently exercised.

“States with a region shall determine the items on the legislative lists in the regional constitution for the purpose of good government and the administration.

“Also, provision of common inter-state social, economic and infrastructural requirements. Residual powers shall be vested in the states.’’

The communiqué noted that the power to create states shall be within the exclusive powers of the region, which shall be obliged to create a state provided a plebiscite is conducted.

This, it said shall be following a request by an agreed percentage of the residents of the ethnic nationality within a state, while the state holds the power to create local governments and assign functions.

The summit resolved that states shall be entitled to manage all resources found within their boundaries and the revenue accruing therefrom.

“The issue of the entitlement of littoral states to shore resources and the extension of such rights from the continental shelf and rights accuring to the Federal Government shall be determined by the national assembly.

“The sharing ratio of all revenues raised by means of taxation shall be 50 per cent to the states, 35 percent to the regional government and 15 percent to the government of the federation.

“For a period of 10 years from the commencement of the operation of the new constitution, there shall be a special fund for the development of all minerals in the country,’’ it stated.

The summit added that government of the federation shall raise the sum by way of additional taxation on resources at a rate to be agreed by the National Assembly.

It stated that the National Assembly shall set up a body to manage the funds with equal representation of nominees from each of the regional governments.
The summit also said that the National Assembly shall set out and specify the guidelines for the administration of the funds exclusively for this purpose, while the president of the Federation shall appoint a chairperson for the entity so formed

The summit had recalled the great strides made by the Yoruba nation in the years of self-government until the abrogation of the federal constitution in 1966.

It stated that such was evident in mass literacy, novel infrastructural strides and giant leaps in all spheres of human development.

The summit warned that Nigeria was working dangerously to the edge of the slope except urgent steps are taken to restructure Nigeria, saying there was need to restructure from a unitary to federal constitution.

September 8, 2017
Yoruba elders insist on restructuring

The Yoruba elders have insisted that Nigeria must return to a proper federation as obtained in the 1960 and 1963 constitutions to ensure peace and meaningful development.

They made this view known at the Yoruba summit held in Ibadan on Thursday, which attracted Yoruba leaders, governors, parliamentarians, social cultural groups, professional bodies, market leaders and youth groups.

The News Agency of Nigeria (NAN) reports that the summit after exhaustive deliberations issued a communiqué signed by Chief Afe Babalola(SAN) and Dr Kunle Olajide, the Aare of Efon Kingdom.

According to them, the country as a multi-ethnic country could only know real peace and development when it is run along federal lines.

The summit resolved that the greatest imperatives of restructuring Nigeria was to move from a rent-seeking and money sharing anti-development economy to productivity.

It stated that this could be achieved by ensuring that the federating units are free to own and develop their resources, while they pay agreed sums to the federation purse to implement central services.

The summit agreed that the federating units be it states, zones or regions, which must themselves be governed by written constitution to curb impunity at all levels.

It demanded that Nigeria should be a federation comprised of six regions and the Federal Capital Territory, Abuja, while the regions shall in turn be composed as states.

“The Federal Government should make laws and only have powers in relations to items specified on the legislative list contained in the constitution of the Federation.

“Each region shall have its own constitution containing enumerated exclusive and concurrent legislative lists regarding matters upon which the regions and the states may act or legislate.

“Contiguous territories, ethnic nationalities or settlement shall be at liberty through a plebiscite, to elect to be part of any contiguous region other than the region in which the current geo-political zone or state boundaries places them,’’ the communiqué read.

According to the summit, states as presently comprised in the geo-political zones into which they fall shall become regions and continue to exercise the executive, legislative and judicial functions currently exercised.

“States with a region shall determine the items on the legislative lists in the regional constitution for the purpose of good government and the administration.

“Also, provision of common inter-state social, economic and infrastructural requirements. Residual powers shall be vested in the states.’’

The communiqué noted that the power to create states shall be within the exclusive powers of the region, which shall be obliged to create a state provided a plebiscite is conducted.

This, it said shall be following a request by an agreed percentage of the residents of the ethnic nationality within a state, while the state holds the power to create local governments and assign functions.

The summit resolved that states shall be entitled to manage all resources found within their boundaries and the revenue accruing therefrom.

“The issue of the entitlement of littoral states to shore resources and the extension of such rights from the continental shelf and rights accuring to the Federal Government shall be determined by the national assembly.

“The sharing ratio of all revenues raised by means of taxation shall be 50 per cent to the states, 35 percent to the regional government and 15 percent to the government of the federation.

“For a period of 10 years from the commencement of the operation of the new constitution, there shall be a special fund for the development of all minerals in the country,’’ it stated.

The summit added that government of the federation shall raise the sum by way of additional taxation on resources at a rate to be agreed by the National Assembly.

It stated that the National Assembly shall set up a body to manage the funds with equal representation of nominees from each of the regional governments.
The summit also said that the National Assembly shall set out and specify the guidelines for the administration of the funds exclusively for this purpose, while the president of the Federation shall appoint a chairperson for the entity so formed

The summit had recalled the great strides made by the Yoruba nation in the years of self-government until the abrogation of the federal constitution in 1966.

It stated that such was evident in mass literacy, novel infrastructural strides and giant leaps in all spheres of human development.

The summit warned that Nigeria was working dangerously to the edge of the slope except urgent steps are taken to restructure Nigeria, saying there was need to restructure from a unitary to federal constitution.

September 8, 2017