Connect with us

Feature/OPED

Re: Alaafin – Aje, an Early Yoruba Deity

Published

on

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

Dipo Olowookere is a journalist based in Nigeria that has passion for reporting business news stories. At his leisure time, he watches football and supports 3SC of Ibadan. Mr Olowookere can be reached via [email protected]

Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Feature/OPED

Investing in Women: A Catalyst for Change in Africa

Published

on

Investing in Women

Empowering women is about more than justice, gender equality and human rights. It is the most effective way to improve standards of living for entire communities – especially in emerging economies.

As the world marks International Women’s Day (IWD) this month, it is an ideal time to reflect on the value of empowering women for all of society – not to mention the next generation of women.

A report by the International Labour Organisation determined that, “at a basic level, women’s employment, paid and unpaid, may be the single most important factor for keeping many households out of poverty.”

This is because – as other studies have found – women are more likely than men to invest a large proportion of their income to educate their children. Therefore, as women enter the workforce in greater numbers and earn higher salaries, more is spent on children’s education, including girls’ education. This can then lead to an ongoing cycle of better education for future generations of women.

Pan-African entertainment group MultiChoice Africa is well positioned to support this process of empowering women through training in the media and entertainment sector.

The organisation has long shown a deep commitment to promoting diversity, and its preferential procurement policies are intentionally aimed at empowering women. MultiChoice Africa invests in building a gender-balanced workforce through strategic recruitment and people development – and this has borne fruit.

Today, the group provides entertainment and consumer services to 20.9m subscribers across sub-Saharan Africa. It produced 6 502 hours of local content last year, with more than 30 local content channels across 10 markets. The group has customers across 49 markets in sub-Saharan Africa and adjacent islands through DStv and GOtv, and its linear OTT service DStv Stream.

This continent-wide penetration has been achieved with a workforce made up of 48% women employees – up from 47% in 2023 – and 43% female representation in senior management positions.

MultiChoice spent ZAR90 million on the training and development of women staff in 2024 through initiatives like its Advancing Women Mentorship Programme. This initiative offers select groups of women the chance to attend masterclasses with executives, as well as networking sessions, mentorships and expert classes to enhance their technological and management skills.

In addition, since 2012, the MultiChoice Innovation Fund has disbursed ZAR407 million in loans, grants, and business-development expenses, specifically targeting black women and youth-owned businesses in fintech, edutech, healthtech, HR tech and media. To date, 77 black-owned small businesses with at least 50% female, black ownership have benefited, creating more than 1 400 jobs.

The empowerment of women is a direct, purposeful MultiChoice business strategy, brought to life through significant empowerment programmes and budget allocations.

Progress through storytelling 

However, as Africa’s most-loved storyteller, MultiChoice Africa sees its fundamental role as being to entertain, inform and empower the African communities that inspire and build the company in return.

In fulfilling this purpose, it works to also empower women through the hyperlocal content it produces for markets across the continent.

In line with the goals of International Women’s Day, MultiChoice aims to achieve full gender equality in its industry, and on the African continent. Indeed, the group is well on the way to achieving that in its workforce and in its content strategy.

The MultiChoice approach is to ensure women have a voice in the media and entertainment industry. It is working to help them acquire the skills to express themselves creatively, and to inspire audiences of millions of African girls and young women.

A powerful platform for achieving this is through the MultiChoice Talent Factory (MTF) academies in three African capitals – Lusaka, Nairobi and Lagos. These institutions provide fully paid annual courses in the fundamentals of TV and filmmaking – everything from screenwriting to directing to sound engineering, editing and producing.

Half of the students intake are females, and their time at MTF sees them equipped to produce films of their own. Many young women filmmakers have produced highly impactful work that has premiered on MultiChoice platforms and won accolades at awards shows across the continent.

Their work is itself an expression of the IWD theme to “Accelerate Action” towards gender equality.

MultiChoice Africa platforms have achieved encouraging gender-transformation successes. The right inputs are being implemented, and they are generating the right outputs.

While more remains to be done right across society before full gender parity has been achieved, the media has shown itself to be a critical platform for shaping perceptions and encouraging change.

At MultiChoice Africa, women have found their voice. They are shaping Africa’s future. And they are doing that through the power of African storytelling.

Continue Reading

Feature/OPED

The Challenge Facing 95% of IT Leaders as Regards AI Agents; How to Overcome it

Published

on

Linda Saunders Salesforce AI Agents

By Linda Saunders

Generative AI has transformed how people interact with technology through prompts, and the next frontier promises an even greater impact. As organisations refine their AI strategies, we are witnessing the next chapter of work and the emergence of digital labour with agentic AI.

Since the launch of Chat GPT  many business leaders focused on what they thought was the right topic – the Large Language Models ( LLMs). But these models are quickly becoming a commodity, as each one races to build the best for a specific use case.

To truly unlock value from AI, you need to focus on everything around the model such as the orchestration, the low code / no code approach to building and refining, the metadata framework and a data engine that compliments the data strategy. It’s this platform advantage that is seeing agents across the globe stand up and deliver value with real data, leveraging real integration in a few short weeks.

To unlock the action and value of generative AI requires  a deeply integrated and connected platform with a one code base, but this takes significant time and money to build unless you have already been empowering your human employees on the Salesforce platform. Our platform leverages everything you have built to empower your digital workforce. Its a win-win where even for those who are not quite ready for a digital workforce – will be unlocking their ability to pivot to an agentic workforce with every flow, cloud, integration and build – Ultimately  future proofing their business.

Agentic technology is a multi-trillion-dollar industry opportunity. The agentic enterprise  will operate with unprecedented independence capable of responding to queries and handling complex tasks autonomously. This autonomy will optimise workflows, drive innovation, and break down barriers related to the need for continuous human intervention.

By 2028, Gartner predicts that 33% of enterprise software applications will include agentic AI, up from less than 1% in 2024, allowing 15% of day-to-day work decisions to be made autonomously.

Yet, AI agents are only as good as the data they have. They need connected data—both structured and unstructured—to understand user queries and make informed decisions. That’s where integration and APIs come in, building a solid foundation for these agents.

While 93% of IT leaders are either implementing or planning to implement AI agents within the next two years, they face significant integration challenges that hold back the full potential of these agents.

According to the latest MuleSoft Connectivity Benchmark Report, which surveyed more than 1,000 IT leaders globally, 95% struggle with data integration across systems. On average, only 29% of applications are connected, which really affects the accuracy and usefulness of AI agents.

The report found that, on average, enterprise organisations are using 897 applications, and those with AI agents are using even more—1,103 applications. 90% of IT leaders say data silos are creating business challenges.

The more applications and AI models there are, the harder it gets to integrate everything. Data silos make it even tougher, limiting agents’ access to the data they need and leading to less accurate and useful outputs.

Disconnected data also places major strain on IT resources. IT leaders are looking for ways to boost efficiency and productivity, but they expect their teams’ workload to increase in the next year. Balancing current capabilities with integrating AI agents across hundreds of unique applications while maintaining those systems, is a real challenge.

To unlock the full potential of AI agents, businesses need to align their integration and AI strategies. APIs and integration solutions can simplify and unify data infrastructure, allowing AI agents to access critical data and interact with existing systems and automations. This can significantly improve IT infrastructure, enable data sharing across teams, and integrate disparate systems.

Organisations that have successfully integrated their data and systems using APIs are reaping the rewards: increased productivity (49%), faster response to business needs (49%), and higher revenue generation (45%). On average, half of an organisation’s internal software assets and components are available for reuse, which means companies can leverage their existing investments, instead of starting from scratch.

The reliance on IT teams highlights the need for a clear automation strategy, along with robust governance and monitoring to ensure everything runs smoothly and securely.

A well-rounded automation strategy is crucial for integrating AI effectively, but many teams are still working on theirs. One key part of this strategy is making AI accessible to non-technical users, which is essential for broader adoption and creating a solid foundation for employees to build on, and this is where agents are changing the game.

Every company, team, and employee will soon have an agent. But how useful is a team of agents if they can’t interact with other systems or agents to coordinate and take action across the entire business? AI must have a smooth handoff to a human, and if that transition isn’t well-coordinated and seamless, any benefits are quickly undone

As AI, integration, automation, and API use continue to drive transformation and performance, organisations that invest in these technologies to harness unlimited digital labour are best placed to stay agile, efficient, and ultimately succeed.

Linda Saunders is the country leader and senior director solutions engineering Africa at Salesforce

Continue Reading

Feature/OPED

Beyond the Grip of Godfathers in Nigeria’s Politics

Published

on

godfatherism fubara wike

By Kayode Awojobi

Democracy, by its very definition, is a government of the people, by the people, and for the people. It is a system built on the principles of popular participation, accountability, and governance that reflects the collective will of the electorate.

However, in Nigeria, democracy often takes on a different meaning—one in which a few powerful individuals wield enormous influence over the political process. This phenomenon, commonly referred to as godfatherism, has become an entrenched feature of the country’s political landscape.

The role of political godfathers in Nigeria is complex and often divisive. While some view them as experienced mentors who provide guidance and structure within the political system, others see them as power brokers who prioritize personal gain over the collective good.

Godfathers serve as kingmakers, using their resources and influence to propel candidates into office. Yet, once these candidates assume power, they are often expected to remain loyal to their benefactors, a reality that frequently leads to governance dictated by the interests of a select few rather than the needs of the people.

The influence of godfatherism is not an abstract concept but a lived reality that has shaped political developments in several states across Nigeria.

In Osun State, for instance, the fallout between former Governor Gboyega Oyetola and his predecessor, Rauf Aregbesola, underscored the fragile nature of godfather-protégé relationships.

Initially handpicked as a successor, Oyetola later distanced himself from Aregbesola’s influence, leading to a fierce political battle that ultimately contributed to his loss at the polls.

Similarly, in Oyo State, Governor Seyi Makinde has had to navigate tensions within the Peoples Democratic Party (PDP), where certain political figures who played a role in his rise to power later accused him of abandoning party structures.

Perhaps one of the most well-documented cases of political godfatherism in recent years was the dramatic conflict in Edo State between Governor Godwin Obaseki and his former benefactor, Adams Oshiomhole.

Oshiomhole, who had championed Obaseki’s election in 2016, later fell out with him over governance and party control. This dispute culminated in Obaseki’s disqualification from seeking re-election under the All Progressives Congress (APC), forcing him to defect to the Peoples Democratic Party (PDP), where he secured a second term in office. The episode highlighted the extent to which political godfathers expect loyalty from those they help install, often leading to bitter confrontations when protégés seek independence.

In Rivers State, a similar dynamic is playing out between Governor Siminalayi Fubara and his predecessor, Nyesom Wike.

Wike, whose influence was instrumental in Fubara’s emergence as governor, has been accused of attempting to control the new administration from behind the scenes. The power struggle has resulted in political unrest, including an attempt to impeach Fubara and the defection of several lawmakers loyal to Wike.

The situation escalated to the point where President Bola Tinubu declared a state of emergency in Rivers State, suspending Governor Fubara, his deputy Ngozi Odu, and all elected members of the state House of Assembly for six months. Retired Vice Admiral Ibok-Ette Ibas was appointed as the state’s administrator to oversee governance.

This further reinforces the argument that political godfathers, rather than serving as stabilizing forces in governance, often become sources of crisis when their influence is challenged.

To be sure, political mentorship is not inherently a negative concept. In well-functioning democracies, experienced politicians often guide emerging leaders, offering advice and leveraging their networks to ensure effective governance.

However, the Nigerian brand of godfatherism is rarely about mentorship in the true sense of the word. Instead, it is largely about control, an arrangement where those who ascend to political office must remain subservient to their benefactors. This practice undermines democracy by limiting political choices, suppressing independent leadership, and reducing accountability to the electorate.

The continued dominance of godfathers in Nigerian politics raises a critical question: should a few individuals determine the fate of millions, or should the democratic process be allowed to run its course?

Proponents of godfatherism argue that it provides stability, ensures continuity, and helps navigate the complex terrain of Nigerian politics. They contend that without the financial and structural backing of political godfathers, many candidates, especially those without deep pockets, would struggle to compete in elections. In this sense, godfatherism is viewed as a necessary evil in a system where political survival often depends on strong backing.

On the other hand, critics argue that the culture of godfatherism erodes the foundations of democracy, replacing meritocracy with patronage. When candidates owe their political success to an individual rather than the electorate, they are more likely to prioritize the interests of their benefactor over those of the people.

This reality has played out time and again, with governors and other public officials making appointments and policy decisions that serve their godfathers rather than their constituents. The result is governance that is often disconnected from the real needs of the populace.

If Nigeria’s democracy is to mature, there must be a shift from the current model of political patronage to one that prioritizes competence, transparency, and true service to the people. The electorate must become more discerning, resisting the imposition of candidates whose loyalty lies elsewhere. Political parties, too, must work toward greater internal democracy, ensuring that primaries and candidate selections are based on merit rather than the dictates of a few powerful individuals.

The experiences of other nations provide valuable lessons. In South Africa, Nelson Mandela, despite his towering influence, stepped aside to allow new leaders to emerge, ensuring that democracy remained intact beyond his tenure. In the United States, political mentorship exists, but power is not concentrated in the hands of a select few who dictate governance from behind the scenes. These examples suggest that it is possible to balance political influence with democratic principles.

Nigerian political godfathers must rethink their roles. Rather than seeing themselves as puppet masters, they should position themselves as genuine mentors, guiding younger politicians without stifling their independence. They should invest in institutions rather than individuals, ensuring that governance structures remain strong regardless of who is in power.

Ultimately, the power to end the stranglehold of godfatherism lies with the people. The electorate must recognize that their votes are their most potent tool for shaping the future of governance. If voters reject candidates imposed by godfathers and insist on accountability, the culture of political subservience will gradually diminish. Democracy thrives when the will of the people is supreme, not when a handful of individuals determine the political direction of an entire nation.

As Nigeria looks toward future elections, the conversation around godfatherism must shift. It is time to move beyond the era of political overlords dictating governance from the shadows.

The country must embrace a system where leadership is earned, not handed down; where politicians serve the people, not a select few; and where democracy is truly of the people, by the people, and for the people.

Kayode Awojobi is a multiple award-winning broadcast journalist, social and political commentator. He writes from Ago-Iwoye, Ogun State

Continue Reading

Trending