Feature/OPED
Re: Alaafin – Aje, an Early Yoruba Deity
By ASHE Foundation
Your Imperial Majesty, Alaafin of Oyo Oba Lamidi Adeyemi, with utmost respect, and on prostration, we are responding to your letter dated 2nd May 2019. We greatly appreciate your contribution to the public consciousness of our cultural origins, linkages and identity. We are also informed that the Ooni of Ife is also glad that the conversation is taking place to give us a true picture of our cultural origins and linkages.
ASHE Foundation welcomes all scholars to contribute to this most important conversation in 500 years. We have previously stated that the discussion is about whether Ifa recorded the full origins of humanity and those calling Ifa a liar, ‘awon ti won pe Ifa leke’.
It is not about whether or not Igbos migrated from Ife since genetic and linguistic science and Obi of Onitsha have confirmed it. Some Igbo traditionalists trace their migration from Yorubaland through Igalaland to get to their ancestral home Aguleri and also link Obatala to Ala – Oba nti Ala.
We implore His Majesty to get the best Ifa scholars to discern Igbo origins in the following Odus – Ogbefun, Okanran Onile, Osa Fun, Ateka, Otura Meji, Irete Ogbo, Owonrin Onigbo (Owonrin Oyeku) and many other Odus of Ifa Corpus.
Kabiyesi, is it a coincidence that Igbo rivers are called Osimirin and till date there is a river Osinmirin also pronounced Esinmirin in Ife. Can it be a coincidence that River Omi (Yorubas word for water) and River Mirin (Igbos word for water) join to make River Omirin, a tributary of River Osimirin till date in Ife? Kabiyesi, though Ifa says there are no coincidences in life, can it be a coincidence that in Ile Igbo (House of Igbo) inside Ooni’s palace, we have Ile Omirin, Ile Odikeji and Ile Ogun? Lastly, is it a coincidence that there is still Lukumi (Oluku mi) living in Ndigboland, a lineage they refer to as Oratife (Oramfe in Yoruba), and clearly traced to Ife.
Kabiyesi, our response is not solely about mythology but about some incorrect assumptions made by you, especially since they are tied to the root of problems encountered by Yoruba and the Black Race, as a whole.
Kabiyesi Iku Baba Yeye, statements made in your point 6 have to be corrected to prevent further damage to our cultural psyche. You stated “I am not aware of any business relationship between the Yoruba and the Igbo until the 19th century, leading to the amalgamation of the Southern Protectorate and Northern Protectorate that resulted into Nigeria in 1914. In other words, we are related as fellows Nigerians who have been enjoying mutual relationship for each other. Culturally, linguistically, traditionally and historically, we are basically different”.
It is understandable that Ife, and not Oyo, made the cultural link with Igbos, since Oyo was not created until thousands of years after Igbos migrated through what later became Oyo into Igalaland till they settled in Aguleri. However, your claim that there was no interaction between Yorubas and Igbos, the two most populous Original African groups that lived across a single forest for thousands of years before the advent of the Whiteman and creation of Nigeria, is an insult on not only Yorubas and Igbos ancestors, but the entire Black Race. It’s tantamount to you calling us monkeys that only came down from trees with the advent of European.
Kabiyesi, it is disheartening, as one of our paramount Yoruba Obas and cultural custodian is not aware that Yoruba and Igbo share the same 16 erindinlogun IFA, the source of all Yoruba history and knowledge. Your statement is like the Queen of England saying she is not aware the French are Christians. And we share Ifa not only with Igbos, but Igalas, Idomas and practically every group across Africa. Ifa is not a tribal ancestral worship but a bona-fide African knowledge bank that also includes a global religion comparable to Buddhism or Abrahamic faiths.
Kabiyesi, rather than safeguard Yoruba culture your statement plays into the hands of those that want to sabotage Yorubas natural leadership role in bringing about original African unity and global Black ascendancy. You are giving ammunition to our cultural enslavers. In a Boston University study that collated ten different ethnolinguistic groups versions of Ifa, a wrong conclusion was arrived that since we all share identical Ifa systems, it must have originated from the Benue Valley based on the wrong assumption that man and civilization came into Nigeria, and not evolved in Nigeria.
This wrong assumption was challenged with DNA results that rather than Yoruba evolving from the Middlebelt through Oyo to Ife, DNA results show that Yorubas are the oldest full sized humans (under-dated to 87,000yrs ago by Simons Human Genome Project) and all other original groups started evolving out of Yoruba around 60,000yrs ago. One thing is crystal clear, we evolved from one family, so you either accept all evidence that Igbos evolved from Ife OR claim Yorubas evolved from Aguleri.
Linguistics shows that Yorubas, Igbos, Nupe, Ewe, Edo and others belong to the same linguistic family and origins called the Volta-Niger ethnolinguistic, a subfamily of the larger Niger Congo ethnolinguistic family.
We share hundreds of words:
Akuko (Yoruba)/ Okuko (Igbo) – Fowl.
Ewure (Yoruba)/ Ewu (Igbo) – Goat
Okuta (Yoruba)/ Okwute (Igbo) Stone.
Apo (Yoruba)/ Apa (Igbo) Bag/Pocket
Ile (Yoruba)/ Ala (Igbo) Land/Ground.
Eti (Yoruba)/ Nti (Igbo) Ear
Enu (Yoruba)/ Onu (Igbo) Mouth.
Imu (Yoruba)/ Imi (Igbo) Nose
Egungun (Yoruba)/ Egwugwu (Igbo), Masquerade and so on.
Kabiyesi, we would like to refer you to the book, ‘HOW YORUBA AND IGBO BECAME DIFFERENT LANGUAGES (2009) by Prof Bolaji Aremo Scribo Publications.
Rather than back the Yoruba fight for global cultural justice through cultural, linguistics and genetic anthropology, it is a sad day for Yoruba when an Alaafin publicly denies Ile Ife as the origin of humanity where all groups diverged. To make matters worse, you give credence to a Jewish origin of Igbo. The beginning of our problems culturally was the creation of the mosque in Oyo in 1550, Iwo in 1660 and a church in Benin in 1506, challenging the supremacy of our Ife culture and the beginning of our cultural disorientation.
In point 11, you ignore the fact that kolanuts as the foundations of Igbo culture were bought from Yorubaland all through history and till date. It appears that you value trade with the Afroasians that burnt down Oyo Ile than your original African family that you share the same 16 Odu of Ifa with. While on the issue of trade in Yorubaland, which you tied to Trans-Sahara trade, we would like to point out that Yorubas produced and traded beads as far back as 4,600 years ago, which was before Eurasians came out of Central Asian mountain cave complex to intermarry with Black Africans to give birth to Afro-Asians that Oyo traded with millennia later.
Igbo Olokun in Ife that produced Segi beads and Sesefun has recently been carbon dated to 4600 years ago in the ongoing study that involves Harvard University and other internationally reputable anthropologists.
The first currency, cowries, came out of Ife as we traded with fellow original Africans before the evolution of the Afro-Asiatic groups. The Ejigbomekun aka Ife market was created by Obatala descendants and is still immortalized by them. The deities of Oduduwa, Obatala, Oramfe and Aje are still in Ife, and being the source of all humanity is open to everyone to fact find.
As travelling and actual visit help perception, you are invited to Ife to visit these areas for better understanding. Ife still has ancestral homes of all groups that migrated eastwards- Ugbo Ile and Ugbo Oko, Iwinrin afi ota mo odi, Woye Asiri, Ado na Udu, Oluyare compounds etc.
In 1830, Richard Lardner visit to Katunga near Old Oyo gave him an insight, which unfortunately has not been impressed on we, Africans, especially Yorubas. He stated, “I met a trader and purchased a very curious stone in the market and was told it was dug from a country called Ife from where all Africans came from”. Lander R and Lander J(1832).
Journal of an Expendition to Explore the courses and Termination of the Niger. Vol I.JandJ Harper. Despite European and Arabic scholars knowing fully well that Igbo Irunmole, the Southern Ife rainforests, is the true origin of humanity, they have embarked on a divisive and defeatist history that prevents the cultural unity and uplifting of the Black Race.
Oyo may not be aware of the cultural relationships within the rainforests since it was based in the grasslands around River Niger, which was further to Akure than Western Igboland. Oyo and Benin shared borders at Otun Ekiti so most of the current Ekiti and Ondo states were not part of Oyo Empire. Nobody can deny that Oyo and Benin were the greatest kingdoms ever spurned by Yorubas and Edos, but we must accept Ife is the Black Race spiritual origin and cultural centre like Jews accept Jerusalem.
At this point in history, after 500 years of cultural, Economic and socio-political regression, it is time for us to unify the original African cultural sphere instead of attaching ourselves to foreign cultural spheres. This is not anti-any group or imperialist but simply a reconciliation of the original African family, aka Niger Congo groups which is a mere continuum of dialects from Gambia to South Africa.
It is time for undoing the confusion of foreign cultures that prevents us from knowing that Ifa is uniform and shared by other Original African groups. Yorubas are Adiye funfun tio mo ara e lagba that is supposed to lead the Black Race.
With an average age of 18 in Nigeria, we can only beg you our elders to give the coming generation a unifying cultural platform that can allow them assume parity. There are two cultural spheres in Nigeria and across Africa, Original African and Afroasian. The Afroasians are well articulated and organized into a formidable political force, while Original Africans are disorganized since they can’t articulate their Ifa cultural linkages.
Ooni of Ife has embarked on identifying and strengthening Yoruba Original African linkages, not only with Igbos but every Original African group with an Ifa foundation. This will cement IFAs place as the true authentic African perspective and it will enable the creation of a unified belief system.
Yorubas have been able to get over Oyo prominent role in slavery, we might not survive if Oyo breaks apart the original African cultural platform due to supremacy interests.
Kabiyesi Alaiyeluwa, as we enter a new 2000yr era known as Age of Shango, we implore you to take three things to mind. First, please support Ife as the Origin of all humans including Igbos. Second, please support the global relevance of Ifa to all original African groups. Third, please help in building an original African cultural platform that can help global Yoruba and Black ascendancy for the next two thousand years. Ki ade pe lori. May Eledunmare continue to strengthen you as the leader of Yorubas greatest empire ever.
Yours Sincerely
Prince Justice Jadesola Faloye,
President ASHE foundation
Feature/OPED
Adeleke’s Leadership: A Dance of Transformation in Osun
By Bamikole Omishore
“Great dancers are not great because of their technique; they are great because of their passion.” – Martha Graham.
In the world of dance, few have mastered the art of movement with the grace and intensity of Martha Graham, whose choreography was marked by a profound understanding of human expression and transformation.
Graham’s dances were not mere performances; they were powerful reflections of the human condition, a tapestry woven with raw emotion, rhythm, and purpose. In many ways, the leadership of Osun State Governor, Ademola Adeleke, mirrors this very essence of dance—dynamic, passionate, and forward-moving.
Governor Adeleke has taken the helm of Osun State with the kind of zeal and vision that echoes the intensity of a choreographed performance, where each step is deliberate, and every movement contributes to a greater narrative of transformation. His approach to governance is not just about policy execution but about creating an environment where the people of Osun are empowered, uplifted, and given the tools to thrive.
In his leadership, one sees a choreography of progress, dedication, and unwavering commitment to the welfare of his people. Considering the precarious state of Osun when he took office on November 27, 2022, Adeleke could not have done otherwise—every step had to be deliberate and tailored for the development of the people.
Much like Martha Graham’s focus on the expression of the individual within a broader context, Governor Adeleke’s leadership shines in its ability to focus on the unique needs of Osun State’s diverse communities, while also aligning them with the collective goal of the state’s development. He has taken the pulse of Osun and, much like a skilled dancer attuned to the rhythm of the music, has set a course for the state that resonates with both empathy and pragmatism.
Governor Adeleke’s impact is tangible, and his passion for the people is infectious. His administration has not shied away from confronting the most pressing issues facing the state, including infrastructural deficits, educational reform, and economic revitalisation. Just as Martha Graham redefined modern dance by introducing new techniques and forms, Governor Adeleke has redefined governance in Osun by introducing innovative policies, modernising systems, and fostering an environment where growth is inevitable.
One of the cornerstones of Adeleke’s governance has been his focus on improving the education sector. Under his leadership, 631 classrooms and offices have been rehabilitated across 125 basic schools, while 323 new classrooms, halls, and laboratories have been constructed in 96 schools.
Additionally, new toilets, boreholes, motorised water wells, and perimeter fences have been installed in several schools. The Governor has also upgraded the Educational Management Information System (EMIS) units in local education authorities to improve data collection and management. Adeleke’s administration has sponsored 200 secondary school teachers and 20 ICT experts to train on remote learning platforms and has trained 1,004 teachers on cooperative learning strategies.
The governor has also initiated the recruitment of 5,000 new teachers to address vacancies in public schools. For tertiary education, Adeleke has invested in infrastructure, including completing a 52-office complex at Osun State University (UNIOSUN), thus becoming the first Governor since 2011 to execute a project at the institution.
He also funded the construction of the first student hostel at the University of Ilesa (UNILESA). He approved the permanent employment of over 230 temporary staff at UNILESA and supported the training of 137 academic staff at the Osun State College of Technology and 1,120 health educators in collaboration with international organisations.
He also revived the indigenous bursary scheme, providing financial support to over 3,100 students and N105,000 to Osun indigenes in law schools across Nigeria.
Governor Adeleke’s approach to healthcare mirrors the precision and care found in Graham’s choreography. Upon taking office, he inherited a healthcare system in disarray. However, he quickly launched the Imole Surgical and Medical Outreach, which provided free medical treatment to over 50,000 residents across Osun, addressing a wide range of conditions from cataracts and hernias to diabetes, hypertension, and malaria.
On a long-term basis, Adeleke’s administration has focused on improving the state’s healthcare infrastructure. This includes the rehabilitation of 345 primary healthcare centres (PHCs), with 200 already upgraded to include 24/7 power and water facilities, while the remaining 145 centres are undergoing renovations.
His administration has also ensured a regular supply of medications to these centres and has partnered with development organisations to provide essential medical equipment. Governor Adeleke’s healthcare policies have expanded health insurance coverage to include informal sector workers and Osun’s senior citizens, ensuring comprehensive healthcare access for all, including persons with disabilities.
Infrastructure development has been another focal point of Adeleke’s leadership. Osun State’s infrastructure, particularly in the road sector, was in dire need of attention when he assumed office. In the past two years, his administration has constructed many roads and has embarked on additional projects to extend the state’s road network.
Notable projects include the Oke-Fia overhead bridge in Osogbo, the first-ever overhead bridge in Ile-Ife, and the Akoda-Baptist-Oke Gada dual carriageway in Ede. These projects are expected to improve traffic flow, ease transportation, and spur economic growth by connecting key areas of the state. Adeleke’s commitment to infrastructure extends beyond urban centres.
Under his leadership, Osun State has rejoined the Rural Access and Mobility Project (RAAMP-3), focusing on improving rural road networks. These improvements are vital for enhancing rural connectivity, facilitating trade, and providing essential access to health and education services in remote areas.
The Governor’s unwavering passion for the people of Osun is also evident in his economic policies, which are focused on stimulating local industries, attracting investment, and reducing unemployment. Like Martha Graham’s ability to tap into the emotional core of her dancers, Adeleke’s governance taps into the heart of Osun’s potential, nurturing the state’s resources, businesses, and talents.
Governor Adeleke is driving sustainable development in Osun State with initiatives that align with the Sustainable Development Goals (SDGs). At the heart of his work is the Senator Isiaka Adetunji Adeleke Estate, a development that balances modern infrastructure with the need for planned, resilient communities. Governor Adeleke’s vision is not just about physical structures—it extends into the human realm. In SDG 4 (Quality Education), he has created the Alternative School for Girls, offering education to those who would otherwise be left behind.
Perhaps most importantly, Governor Adeleke’s leadership is marked by a deep sense of inclusivity and unity. Just as a dance troupe requires each member to work in harmony for the performance to succeed, Adeleke has fostered a sense of collective purpose in Osun.
Governor Ademola Adeleke has brought a new rhythm to Osun State, one driven by passion, innovation, and an unwavering commitment to the welfare of the people. Much like Martha Graham’s transformative choreography, which changed the landscape of modern dance forever, Adeleke’s governance has redefined the landscape of leadership in Osun —one that promises progress, unity, and a brighter future for all its citizens.
Omishore, a proud son of Osun state, writes from Ile-Ife
Feature/OPED
Prepaid Debit Cards Can Enable Companies to Take Advantage of Increased Intra-African Trade
By Amber Thetford
As businesses seek to expand across African borders, cashless payment solutions offer a safer method of transferring money. One offering, prepaid debit cards, provides security while mitigating many infrastructure and regulatory challenges, writes Amber Thetford, the Chief Product Officer for Card Issuing and Processing at Onafriq.
As the African Continental Free Trade Area Agreement (AfCTA) increasingly moves into the operational phase, it is becoming clearer that part of its success lies in ensuring that entrepreneurs and small businesses can effectively trade and receive payments across borders.
As the African Union has noted, the trade area will be the biggest since the World Trade Organization was formed in 1995. Africa’s population is currently 1.2 billion people, a figure that is expected to reach 2.5 billion by 2050.
South Africa took its first step in making AfCTA a reality, when the now-former Minister of Trade, Industry, and Competition, then Ebrahim Patel, launched the implementation of the start of preferential trade this year. The South African Revenue Service also certified two consignments to Ghana and Kenya.
Yet, with trade expected to grow among members from the current between 15% and 18%, a safe way of moving money is required given the risk that cash presents. Some nine-tenths of transactions in sub-Saharan Africa are, based on World Bank information, in cash.
The large amounts of cash involved in trade are also cumbersome and difficult to physically transport between markets. Card payments, part of the digital ecosystem, can enable efficient, secure, and transparent transactions that are essential for facilitating trade.
Card payments can eliminate the need for manual intervention and reconciliation when it comes to banking and bookkeeping. This, the World Bank states, makes them, on average, three times more cost-effective than conventional purchase order costs.
While mobile money payments have greatly improved Africa’s ability to make cross-border payments, they do not meet the full scope of needs of individuals or businesses. As the United Nations points out, there are regulatory bottlenecks, while a lack of interconnectivity among mobile transactions in some countries means that people cannot transfer money across borders. Moreover, limitations of infrastructure, accessibility, and interoperability make it difficult for their users to access the global digital economy. As a result, this type of cross-border payment can be limited.
There are solutions to these dilemmas. Prepaid cards can enable businesses and individuals to transact with global institutions and marketplaces without the need to own a bank account. This option removes a pain point for a business that would otherwise need to accept local alternative payment methods or cash. Navigating challenges like high fees, currency shocks and a lack of access to traditional banks can be simplified through prepaid cards. This makes them a pivotal instrument that enhances Africa’s connection to the global economy.
For example, one of our customers provides payroll solutions for seafarers and cruise ships, which frequently travel to different countries. Once the card is loaded, it is very convenient for a sailor to use it as one would a normal debit card and swipe to pay for purchases or transmit money across borders. The beauty of this option is that whoever is loading the card with money, can be based anywhere in the world, with the same also being true of the person holding the card.
Prepaid cards can also be used to manage expenses because they can be provided to managers of, for example, a bookstore, who can then make independent decisions about business-related purchases, but only up to a certain amount. This has the added advantage of speeding up operations as there are no lengthy delays across the company when it comes to acquiring stock, while it also goes some way towards eliminating fraud as the card has a set limit.
Larger companies with staff who travel extensively can also provide gratuities for their employees, who can then cover incidental expenses without having to dip into their pockets or bring back paperwork to be reimbursed.
A platform that simplifies a user’s ability to transfer money to cards brings the AfCTA dream closer to reality. The versatile power of prepaid cards can be used to promote free trade between countries and unite Africa’s fragmented payment landscape.
Prepaid solutions can aid businesses seeking to operate in other African countries to thrive – making AfCTA’s aim a reality and boosting economic growth for all.
Amber Thetford is the Chief Product Officer for Card Issuing and Processing at Onafriq
Feature/OPED
Examining Seyi Tinubu’s Potential Lagos Governorship Bid
By Kenechukwu Aguolu
The possibility of Seyi Tinubu, the son of the President of Nigeria, President Bola Ahmed Tinubu contesting for the Lagos State governorship in 2027 has become a significant topic of public discourse, raising important questions about the dynamics of political dynasties and democratic values in Nigeria. While his constitutional eligibility to vie for the position under Section 177 of the Nigerian Constitution is undisputed, the discussion brings to light broader issues of political inclusivity, leadership by merit, and the role of family legacy in modern democracy.
The Nigerian Constitution outlines clear qualifications for anyone aspiring to the office of governor. A candidate must be a citizen of Nigeria by birth, at least 35 years old, a member of a political party, and educated to at least the secondary school level or its equivalent. Based on these criteria, Seyi Tinubu, as a citizen by birth and meeting the age and educational requirements, is constitutionally qualified to run for the office, provided he secures the sponsorship of a political party.
Political dynasties are not exclusive to Nigeria; they are a global phenomenon that has influenced governance in many parts of the world. In the United States, for example, the Bush family has held significant political positions, including George H.W. Bush as the 41st President, George W. Bush as the 43rd President and former Governor of Texas, and Jeb Bush as the Governor of Florida. Similarly, the Kennedy family produced John F. Kennedy, the 35th President, and prominent figures like Robert Kennedy, a U.S. Senator and Attorney General, and Ted Kennedy, a long-serving U.S. Senator. The Clinton family also left its mark, with Bill Clinton serving as the 42nd President and Hillary Clinton as a Secretary of State and presidential candidate. These families earned their positions through electoral victories, reinforcing the importance of public trust and the democratic process.
If Seyi Tinubu decides to run, his candidacy will face considerable scrutiny. Questions about whether his aspirations are rooted in personal merit or familial advantage will dominate public discourse. In Nigeria, where perceptions of nepotism and concerns about equitable access to leadership persist, the candidacy of a high-profile figure like Seyi Tinubu will polarize opinions. To succeed in such an environment, he would need to present a compelling policy agenda and demonstrate his capability to govern effectively. His father’s legacy as a former Lagos governor and current president could either bolster his credibility or attract criticism, depending on public sentiment.
Ultimately, the decision rests with the electorate. Lagosians possess the constitutional authority to evaluate candidates based on their merits and to choose leaders who align with their aspirations for the state. Democracy thrives on the principle that leadership is determined by the people, not inherited by default. Seyi Tinubu’s constitutional right to contest for the governorship reflects the democratic ideals enshrined in Nigeria’s laws. However, his candidacy, like that of any other aspirant, must be judged on its merit, the policies he proposes, and the competence he demonstrates. In the end, the will of the people should guide leadership selection, ensuring that governance remains a reflection of collective choice rather than familial legacy.
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