APC Presidential Campaign: Buhari Deceiving Tinubu – Afenifere |RN

      President Muhammadu Buhari and APC Chieftain, Bola Tinubu

Samson Folarin


A Yoruba socio-political group, Afenifere, has described as deceitful the declaration by President Muhammadu Buhari that his campaign would be led by the national leader of the All Progressives Congress, Bola Tinubu.

The spokesperson for the group, Yinka Odumakin, warned that any attempt by Buhari to avoid the presidential debate slated for next week could spell doom for his re-election bid.

Buhari, while inaugurating the APC Presidential Campaign Council in Abuja on Monday had said he was handing over the campaign to Tinubu.

He had said, “But I must also add that though we will all be deeply involved, I will like to assure the nation that I will do my part without making governance or my work to suffer. Asiwaju Bola Ahmed Tinubu, my co-chairman, will be fully in charge and is going to be on 24-hour vigil.

“That is to say the operational buck of this campaign stops at his table, and I therefore urge all of us in the leadership of this campaign, in the field operations, on the campaign trail and in the secretariat to consult with Asiwaju whenever guidance is needed.”

Odumakin, who spoke to our correspondent on the telephone on Monday, said the statement smacked of deceit.

He said, “I think the whole thing is just to make Tinubu feel good and think he is being reckoned with. But in any case, it is said that those who don’t learn from history will repeat it.

“This confirms that there are political forces that see some personalities at desperate times as people they can just toy with and once they dangle some carrots before them, there will be no problem.

“But if he tries to avoid the debate, it cannot work. Nigerians will not be wise to vote for anybody that is not ready to debate.”   (Punch)

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South West Will Vote For Buhari In 2019, Says Ayo Arise|The Republican News

Why South West will vote for Buhari in 2019 – Ayo Arise


A chieftain of the All progressives Congress (APC), Senator Ayo Arise, has said that the South West  zone will vote for President Muhammadu Buhari in the 2019 general elections. In this interview with WILLY EYA, he spoke on various issues.

It is two months to another round of general elections and there is a heightened political tension in the country now; what are your thoughts ahead of the 2019 poll?

Looking at what is on ground and the efforts of the incumbent government and the lackluster campaign of the opposition, it looks to me that the election is going to be what the Americans call a home run. I have my reasons. Maybe the master strategy and masterstroke that the APC as a party adopted ab initio, their social services to the poor have virtually made members of the opposition to panic with some actually saying it is like bribing the electorate. That is the kind of panic that I have seen that shows that this government is actually working. Every government around the world that has been so popular has always done so. I will take you back to immediately after the Second World War or shortly before that, during the reconstruction when President Roosevelt started what he called the social security benefits; in the process, he introduced the post stamps to those people who could not feed themselves. The idea was for them to go to the post offices and collect stamps and they could feed free in America. Something similar to that is what the APC has done to the poor in our society. Not only do they give the elderly, the very poor, they give them stipends to live on. It might be poor but there is a difference between zero and something.

The APC has done so much for the poor in our society by giving them something to feed themselves and to have hope that tomorrow will be better. They have gone beyond that. The niche is the ‘Trader moni’ programme. It is actually given in the form of a loan but is interest-free to encourage people to develop themselves and as soon as they pay back, the money is increased and the person could have 100 per cent once he pays back the initial money. How do you want to tackle that in any society? Roosevelt was not only popular, he did four terms as president.

As a matter of fact, the man was on a wheelchair. So, the APC has continued to do things for the poor people and that is where the PDP has no response. When the President came out to say that he would not allow what they did to him to happen to another person, it is that he is so confident of what he has done. Anyway you look at it, whatever grammar and noise you make, the social services to the poor have achieved a lot and the politics of the APC is working the talk. But it is very painful for those who are making easy money in Nigeria. In this dispensation, there is no free money anywhere. It is being ploughed back to those who require survival in the society and the money could go round the people. So, I support the APC and their programmes.

Our people are prepared for this election more than three years ago unlike the PDP that are struggling for votes two months to the election. You can see all the programmes of the party. Some are three years old, some two and some even recently, and looking at all of these, I want to say that 2019 is going to be a homerun election for the APC. If you look at the geographical configuration, you find out that even if the South East will vote for the APC because of the PDP vice presidential candidate, Peter Obi for whatever reasons, you find out that that zone has been effectively neutralized by the votes that will come from the South West. Don’t forget that almost all the South West states now have APC governors. Forget about all the noise in some quarters; the moment you allow a stranger to occupy your house and you do not have a house to go back to, you. are finished. The South West will vote for Buhari.

You talked about a lackluster campaign by the opposition but many people feel it is the other way round and that they are not seeing much of the APC campaigns; is it a matter of strategy or what? Again, what would you say to those who hold the view that some of the social investments your party is embarking on now like the ‘Trader Moni’ programme are like vote-buying ahead of the election.

It is just a question of looking for excuse. Those people who are complaining know the programme of the APC ab initio and were here when N500 billion was allocated for that purpose some two or three years ago. Why you see all these is because they have not been able to respond to most of these policies to make any impact in the coming election. The government started with the N-power and would you now say that because of the fear of what the opposition would say, you stop such a programme that is good for the people. Or would you say because the PDP is complaining, you would not give the poor people money that sustains them? Would you say that because the PDP might call it bribery, you would stop giving loans to the traders? There are so many things that are going on that you can see but it is only lazy people who do not want to work for their money that are complaining. I am talking about those who are used to free money and stealing. I have always encouraged everybody to work for his money; this country will move faster than waiting for free money. I was part of the PDP when I was at the National assembly and I had my voice and supported everything that was progressive. So, for me it is not an issue of waking up overnight and now saying this. I started from the Alliance for Democracy; that is my own background. Politics is about caring for the people; it is not about making money.

You sound very optimistic about the APC winning the election but unlike in 2015, the two major candidates are both from the Fulani tribe in the North and of the same Muslim faith, don’t you think that it is going to be a tough battle?

Some people are of the view that former President Jonathan lost because the election was between a Christian and a Muslim and a Northerner versus a Southerner but they have forgotten that in 2011, all those were not considered before Jonathan was elected. Some people compare Buhari to Atiku but let me tell you, if Buhari goes to any state in the North, it is always a lockdown; I have never seen that level of followership before. Even before the social investment programmes that the government has been executing, if you saw the followership, you would marvel. It is not an issue of where a candidate comes from but that of what do we want as Nigerians. If Buhari is able to do what he has done so far, imagine if he stays four more years and he now moves the power generation to 10000 megawatts or more than that. Look at our foreign reserve! Where were we in 2015? Look at the agricultural sector! We are looking for a country that would care for everybody.

In the area of security, remember that in 2015, we were already getting jittery that Boko Haram was coming to the Southern part of the country. Today, Boko Haram is contained in the North and most of the local governments where the sect hoisted its flags before have been fully recovered by the Nigerian Army.

What is your take on the order of the Nigerian Army for the Amnesty International to quit the country following its report that about 3500 Nigerians have been murdered under this administration? I listened to both sides and the Army spokesperson said they recommend their relocation from Nigeria. It is not the military that should tell them to move out of Nigeria. The woman who spoke on Channels for the Amnesty International said they never got any clarification from the military even though they made attempts to do so. She said that when there was a response from the Benue State government, they had already written their report. It is good for people to continue to do their work but when there is exaggeration of statistics based on probably rumour, it is wrong. So, I think the reaction by the military was in anger because they do not have the right to order the Amnesty International to relocate from the country. When you are wrongfully accused, there is a tendency for you to get angry and upset.

What would you say about the president declining to assent to the Electoral bill? Do you agree with those who insist that President Buhari did that because he does not want a free and fair election in 2019?

I have listened to so many people on the Electoral bill. In that bill, a section says 90 days notice is required and in another section on the same thing, 41 days is required; how would you now say you should go and pass an act that has such an obvious conflict. The president has an Attorney General who would look at it and luckily enough, he has a Senior Advocate of Nigeria as his vice. What would you imagine would happen if people go to court if they find the obvious conflict in the act? So, when people trivialize this, I started wondering what is the problem. That is the way we trivialize everything in the country. Most of the people in the National Assembly, on individual basis, we are friends and most of them who have even moved back to the PDP are people that I know but I am saying that if people defected from the party that voted them in, they should forfeit their seats.   (The Sun)

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Presidential Election: Afenifere Endorses Buhari, Osinbajo For 2019 |RN

The Afenifere leaders, led by Pa Ayo Fasanmi, held the meeting at the House of Chiefs, Parliament Building, Secretariat Agodi, in Ibadan.

Oluseye Ojo, Ibadan

Notable leaders of the pan-Yoruba socio-cultural and political organisation, Afenifere, rose from a meeting which lasted for about three hours on Thursday, in Ibadan, capital of Oyo State, and endorsed the candidature of President Muhammadu Buhari of the ruling All Progressives Congress (APC) for re-election in February 2019.

x states in the South West, also fixed January 29, 2019 for an official declaration for Buhari and his deputy, Yemi Osinbajo.

The Afenifere leaders, led by Pa Ayo Fasanmi, held the meeting at the House of Chiefs, Parliament Building, Secretariat Agodi, in Ibadan.

The resolution was reached by Yoruba leaders including former governor of old Oyo state, Dr. Omololu Olunloyo, former deputy governor of Lagos and Oyo states, Prince Biodun Ogunleye and Iyiola Oladokun, respectively, Dr. Abayomi Finnih; son of the late Pa Adekunle Ajasin, a former governor of old Ondo State, Tokunbo, and former commissioner for Lands in Osun State and son of Chief Bola Ige, former Minister of Justice, Muyiwa. The roll call also included Senator Olabiyi Durojaiye, Mr. Ayo Afolabi, Prof Adebayo Ademudi, Oladosu Oladipo, Tajudeen Olusi, and chairman of Ekiti State chapter of Afenifere, Chief Akin Fasae.

Briefing newsmen at the end of the meeting, Fasae said: “We have decided to host Yorubaland in Ibadan, on January 29, next year. It is to proclaim the support of Yorubaland for president Buhari in 2019, and also, to tell the whole world that Afenifere, which Chief Obafemi Awolowo (former premier of the Western Region) created before he left, is still intact as a progressive movement. And any Afenifere person, who is not in the progressive, is not part of us. “We are now telling the Yoruba people and the whole world that Afenifere, as enunciated and enacted by Chief Awolowo is still intact and we are going to support president Buhari and Prof Osinbajo; come the presidential election in February 2019.”

Giving more information about the January 29, 2019 Declaration, Fasae said that “the owner of the mandate of the Yoruba people is APC. The six governors of Yorubaland are APC. Speakers of all Houses of Assembly in Yorubaland are APC. So, we have six speakers.

“Those people in other group of Afenifere, none of them has ever contested election. Go and research it. So, they don’t have any mandate. The Afenifere we are talking here has the mandate of the Yoruba people, and you will see them here, all of them,” and added that Osinbajo and progressive

leaders of Yoruba nation would attend the January 29 declaration. Fasae dismissed the notion that Afenifere should not be playing partisan politics by endorsing a political party.

“Yoruba, as a nation, must have a political interest. So, when they tell us this is their political interest, as Afenifere, we must support them. This is just the point. We cannot say because Afenifere and Yoruba people want this, then, we’ll run away from them. No, we don’t do that.”

In response to the endorsement of the presidential candidate of the People’s Democratic Party (PDP), Alhaji Atiku Abubakar, by the Afenifere Renewal Group (ARG), Fasae said: “The Afenifere we know in Yorubaland is progressive. And this is where we are in Ibadan. The other Afenifere that is talking about Atiku is the Ayo Adebanjo. They are not part of us. They are usurpers in the group.”  (The Sun)

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I Was Taught That Africans Are Stupid, Unable To Create Their Own Philisophy – Prof. Sophie Oluwole

By Correspondents


Professor Sophie Oluwole retired 18 years ago from the Department of Philosophy, University of Lagos. In her research that produced several books on philosophy, Ifa and Orunmila were to correct the Western philosophers that Africans have a philosophy. The 83-year- old professor speaks to Flora Onwudiwe about training some young people that will take after her


You are a Professor of Philosophy, Why do you choose to write on Ifa and other deities and what are the sources of your new ideas?

Well, during my study of philosophy, the only philosophy I was taught was Western Philosophy. That’s not all; I was always taught that Africans have no ideas, they cannot think, they are stupid, they have no philosophy, they have nothing, and each time they said that I was agitated to find out whether that is true. If you say Africans have no ideas, I was interested in finding out; is there anything in Africa.? That was how I started looking to see if I can find African ideas. I know that there are so many theories, proverbs and so on, but I discovered that the Yoruba people had something which they call Ifa system. Although it is generally regarded as a divination system; a communication between man and God, some lecturers like Prof. Wande Abimbola had written some ideas on Ifa. I first read his books the 16th Major Books and Chapters of Ifa, but they were literature. If this is literature, then I should read it may be I will get new ideas from there. That was why I started searching Yoruba for recorded ideas in Ifa system.

The belief is that a man who holds that system is called Orunmila Baba Ifa. The patron of Ifa is called Orunmila. Some people say Orunmila descended from heaven but whether he descended or not, he was a human being, teaching people knowledge, he had disciples, he practised divination; Ifa is a system of divination

Is that why you chose to focus on tradition, especially on Ifa and other deities, not Philosophy?

That is the mistake you people make. What is philosophy? Philosophies are ideas of people about reality, God, politics. Does it mean that only the West has Philosophy? Every Language in the world; Chinese people have their own philosophy, Japanese, why not Africans? You see, I was told in my class that it is only the Westerners that have Philosophy and me was forced to find out if that is true. Philosophy expressions are human beings’ about different aspects of life. The thinking of people; what they think about man, woman, politics, religion and these thoughts of human beings are they not expressed in particular languages. The ideas of the British people are they not in English, the ideas of the French are they not in French; same with the Germans. So if Africans have ideas which we can call philosophy, will it not be in our language. You see the problem with my dear Africa. The only example, I have is in the Yoruba Language. So let me correct you, Philosophy exists in all cultures of the world and not only Western. As the thinking of the British, German, French and Chinese people is their Philosophy, so is the thinking of the Yoruba people in their language, Philosophy; because for you to express a philosophy, you must use a language. So if you are talking about African Philosophy, how many languages do you have in Africa? In Nigeria alone, we have 256 languages; I chose the one I know because it is the only language I know. I want to look at the thinking of the Yoruba people to see whether there is Philosophy in it. I want to confirm whether they have or they don’t have a philosophy, and unless I look into Yoruba language and Oral tradition, there is no way to know whether they have African Philosophy or not. For you to say there is no African Philosophy, you must know all African languages to know there is no Philosophy and that is stupid as nobody does. Let me repeat that to say there is no African philosophy, you must know all African languages, you must have studied them and you don’t see philosophy there. There is nobody who has done that. I used Yoruba as an example to show philosophy exists in all languages and you must speak one language to know whether there is philosophy there or not.

While writing the book on Ifa, what were your new discoveries?

First, let me warn; William Bascom was an American who came to Nigeria to write a book about Ifa. He studied Ifa and he felt it is the communication between man and God. In other words, what is in Ifa is what God told the Yoruba people and that is communication between man and God and they are using it for divination. This should not be strange to you; if you study the book of Moses in the Bible, everything that Moses wrote, what did he say,?

‘And God says to Moses…,’ So Moses wrote his communication between God and man. That is the way of looking at it. The idea is when you consult the Ifa divinatory, he throws the signs (cowries) and to you, he is talking to God.

Is divination really about talking to God or to deities?

Well, you can call it anything you like. When you call God or small god, it is talking to the Supernatural being; that is what the Ifa man tells you. But there is something you have to know. I go to an Ifa diviner and according to him; he is talking to the spiritual being. What do they learn, if I ask the Ifa Priest, what Eji ogbe is, he will read it, is he talking to any supernatural being? There were 16 chapters and whenever he is reading an Ifa verse, is he talking to a supernatural being, he can come out and read the verse, he is not denying it.

How does the diviner learn his trade?

The literature you must learn by heart, without literature dictated to him by heart, the person reading Psalm 23 is he communicating with a deity? When you credit Literature to Ifa or Orunmila to something else and it is written in a book when I read the book, am I talking to Orunmila? So what I am saying is that when I take an Ifa piece and my interest is to look at the literature, I am not trying to communicate with a deity. What did the Ifa say in this particular piece, because its language is in literature, it is when I look at the literature that I will know whether communism is there, democracy is there, marriage is there and reincarnation is there? I must look at what the people say before I will know what they say, so to me I am studying literature and I am not studying divination. Divination is a thing that we learn. The expression you give is what I take as literature. I want to understand the literature, what did the Yoruba people say. What do they mean, is there any idea about socialism; that is what I study. So I am reading the literature on Ifa and not the practice.

Nigeria seems to have a low reading culture. How would your efforts be appreciated in the larger society?

Can you define not having a reading culture? How do we read? What is a reading culture? It means having the ability to read; in what language? Today, education in Nigeria is given in English, isn’t it? But suppose I can read in Yoruba, does it mean I have no reading culture? I was joking with my Philosophy professors when I was given lectures and I said you professors are illiterates. Are you going to say that the professors have no reading culture?

They have reading culture because they can read in English. So when I told a professor that you are illiterate, they will say how can you say I am an illiterate? I brought a sheet of paper on which I wrote Yoruba, he could not read it, is he not an illiterate? Today, reading is carried from form one to University in English. So to have a reading culture you must read in English. But suppose I can read Yoruba, don’t I have a reading culture? But there is a problem; we have 256 languages in Nigeria and English is used by all of us, I agree. Because I read in Yoruba, the Igbo man will not understand my language and vice versa, so let us be careful. The general reading culture in Nigeria is English, and for you to be able to address everybody in Nigeria, you must speak English. Some people are very good in Yoruba but they don’t speak English, I agree that English is what they use to unify us but the danger is reading English alone is what qualifies you as educated, now you are illiterate in your own language.

You are 83 years old, your creativity seems to be going down

That is a practical question. I am still thinking and I am still writing. The day I cannot write, I will stop, but for your information I have set up a centre; Centre for African Culture and Development (CACD) and I am training people to do what I am doing because even if I live to be 100 years, whether I like it or not like every human being I will die. So even if I have the ability to write now, can I write after I am dead? No. As you know death is inevitable; you must train people to continue the way you are thinking. Fortunately, I have a few people who are in the group that I am training. They are much younger so that whenever I leave this mortal world, they can continue. But I am still writing because I still have the capacity to write.

Which are some of these books mentioned?

The first book I wrote was Philosophy and Oral Tradition (1999), A Witchcraft, Reincarnation and the God Head (1991), Katanfuru, (to show that Africans have ideas) (2015), Socrates and Orunmila (to compare the Yoruba thoughts in Ifa and thoughts of Socrates in the West). Two Patron Saints of Classical Philosophy (2017). Co-authored; African Myths and Legends of Gender (2014) with J.O. Akin Sofoluwe.

You are known to be a radical, courageous woman; some say your philosophical background made you so. Do you agree?

What is the meaning of radical; I think the greatest tragedy to human kind is for somebody to accept everything as it is. If what you meet in the world you accept it, you cannot make progress. You must challenge, you must find out, you must be radical, you must find out whether what has been said is correct or not. Every philosopher in the West is who challenges the philosopher that came before him and that is to be radical. If Aristotle accepted Socrates, there would be no Aristotle. Anybody who challenges what has been said before is a radical. But if you memorise what has been said before and you keep quiet, then that is not me. I want to say whether what they tell me is true or false. And that is why when I come out, I will say the truth; that is why they say I am different and radical is a discovery.

Yoruba culture does not believe that your sex determines who you are. The Yoruba agree that men can be bold but there are some women who can be bolder than some men. Ti Okunrin ba ri ejo ti Obirin pa, means a man sees a snake and he runs the woman kills it, is that not strange? When the snake is killed it does not matter whether a man or a woman kills it. Whether I inherited it from my mother or father, I don’t want to trace history. My grandfather was an Edo man at that time in Akure area and Ogedengbe was coming to Ilesa to destroy them. So the Oba of Benin sent somebody to police village in Igbareko, which was my grandfather; man who was sent from Benin to be the ambassador of Benin Empire. My grandfather is from Benin, he was not a Yoruba man. The only problem is that I was born and brought up in Yoruba language, Culture and I speak Yoruba but I don’t speak Edo. So I am not a Yoruba person. Even mother’s father was from Benin. My grandfather was sent from Benin to Yorubaland to be the ambassador of Benin Empire. Oyo Empire was usurping part of Benin Empire and my grandfather must have been a bold man for them to ask him to go and fight and protect the interest of the Edo man.

Why did your first marriage fail?

I went with my husband to the Soviet Union and we left the Children in Nigeria. We moved to Germany and America. One of the things we learned was that the children we left behind were not being taken proper care of. My husband graduated in economics from the University of Ibadan and was on Scholarship. I had wanted to study Language, but I came home and was admitted to the University of Lagos.

He came back with a white America woman who had had a son for him. He filed for a divorce, the allegation was that the last child we had was from a white man and when the child was brought to the court, he was a replica of his father. But there was no way I could force him to continue in the marriage. I was already employed at the University of Lagos, he was also employed at the same university and we were living in the same building but different floors.

The news of the divorce was popular and you know in the university, once you are divorced, you are a common commodity as many men will come to woo you and not for love but as friends and I did not want to become a pun. So I decided to take a second husband for safety purposes. I took a second husband, fortunately, I had three children from the second marriage and four from the first husband children and luckily they are all successful. But the interesting thing about them is that the six of them in Nigeria are not employed. I brought them up in Yoruba culture that whether you are a man or woman, you must work.

Psychologically, did it affect your academics, or was it something you simply waved off? When you are divorced unless you are not a human being, will you not be affected? That was not even the problem if he was employed by the University of Ibadan and I was in UNILAG that will be easier. He was employed by UNILAG and we were in the same block of buildings. He was on the fourth floor and I was on the sixth floor, which means I will be seeing him regularly; his wife was also employed by the University. I think she was in Sociology or Political department. How will I cope, I was seeing this man and his wife almost every day, will I be running away from them, No.

The first day I saw him coming down, I greeted him “Lanre how are you?” He went and reported me to the Vice-Chancellor, Professor Ade Ajayi, that I was embarrassing him. Why should I be greeting him when he has divorced me? The Vice Chancellor called me, he said your former husband has come to report you, let me warn you, respect that man as a senior lecturer because then he had gotten his PhD and I was a Graduate Assistant Lecturer. He said if I disturb him, he will terminate my appointment because we don’t want to lose a Senior Lecturer. It is easier to send away a graduate Assistant lecturer (laughter).

The next time I saw him coming I started running away, he went and reported me to Professor Ajayi again that I saw him and I was running away. So he told him to take one option; the next day, he started answering me. Ade Ajayi told him “You reported her and I told her not greet you and now to avoid greeting you, she must go another way, what do you want her to do? So you should leave her alone”. May God bless his memory. Amen.

So eventually, we became friends. My second husband was in Oyo State; the principal of a secondary school. Within two or three years, I had a baby and I decided to embarrass my former husband. We were wearing the same dress and the baby too, we were going to UNILAG and we saw a car parked; it was my former husband. Two of our very close friends were talking to him and I told my new husband not to say anything because I wanted to greet them. He did not know who they were. I had dated the two men, they knew us and they saw me with another man wearing the same dress, by the time I came back to my husband, the two of them came back and said “You are a bastard, why are you embarrassing us?”, and I said, “I only greeted you” (laughter).   (New Telegraph)

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Many Injured As Yoruba, Hausa Clash In Ondo |The Republican News


Peter Dada, Akure

There was pandemonium on Sunday in the Sabo area of Akure, the Ondo State capital, as the Yoruba engaged in a free-for-all with some members of the Hausa community, leading to many people being injured.

It was gathered that the fight involved some followers of a masquerade in Akure who entered the Sabo area, where most of the Hausa resided.

A source explained that the followers of the masquerade passed through the Old Garage area of Akure where some Hausas sold groceries.

The followers were alleged to have attempted to disrupt the business of the Hausa traders which was resisted by the latter, leading to a clash.

The source said, “The crisis started after some followers of the Akure masquerader disturbed the activities of the Hausa, who were selling at the Old Garage area. “

It was gathered that vehicular movement was halted on Oba Adesida Road for several hours.

Some motorcycles were reportedly burnt, while some houses were torched.

Also, men of the state police command and the 32 Artillery Brigade of the Nigerian Army, were reportedly deployed in the scene to forestall further breakdown of law and order.

Confirming the incident, the state Police Public Relations Officer, Mr Femi Joseph, said the command had begun an investigation into the matter.

He said, “We learnt that some people who were following a masquerader had issues with some members of the Hausa community. But immediately we drafted our men there, normalcy was returned. We are still looking for the people that caused the crisis. If we arrest them, we will charge them to court.”

The Chief Press Secretary to the Deji of Akure, Oba Aladelusi Aladetoyinbo, Mr Michael Adeyeye, said the palace was also investigating the matter.   (Punch)

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Yoruba Can Defend Themselves Against Fulani Herdsmen – Gani Adams |RN

Aare Ona Kakanfo of Yoruba land, Otunba Gani Adams

The Aare Ona Kakanfo of Yoruba land, Otunba Gani Adams, has lamented the increasing attacks by herdsmen in the country. He called on President Muhammadu Buhari to ensure the immediate arrest of the attackers.

Adams spoke in the wake of the assassination of a Special Anti-Robbery Squad chief by suspected Fulani herdsmen on Tuesday night.

The PUNCH had reported that an Assistant Superintendent of Police and officer-in-charge of the SARS, Saki Unit in the Oyo State Police Command, was hacked to death by suspected herdsmen during an operation in a forest on the Saki-Ogbooro Road in the Oke-Ogun area of the state.

He warned that Yoruba land would “resist any conspiracy aimed at killing our people at will.”

Adams’ warning is contained in a statement issued on Thursday by his Special Assistant on Media, Kehinde Aderemi. He described the assailants as “blood-thirsty maniacs on the rampage in the country, masquerading as herdsmen.”

He said, “Historically, the Yoruba are known to have the capacity to defend themselves. These killers are testing the waters by burning the farm of Chief Olu Falae and invading the farms of prominent people in the South-West. We will no longer accept the activities of this murderous gang in Yoruba land. Enough is enough.

“The diplomacy of the Yoruba on national issues, especially when it borders on security, should not be misconstrued for cowardice. It is part of our nature to accommodate people from other ethnic nationalities.

But now, our people cannot go to their farms again because of the fear of the unknown. The Federal Government must immediately check the activities of these killers to avoid plunging the country into an avoidable war.”

While describing the assassination of the SARS chief as “one killing too many,” Adams declared that the spate of insecurity in the country was worrisome.

He said, “The first fundamental right of a Nigerian is the right to life. It is when you are alive that you can enjoy other rights. Once this right is taken away from you through killings and murder, you cannot enjoy any other right. Nigerians demand right to life. More than 1,000 Nigerians have been killed in the last one year. Is Nigeria at war?”

He told Buhari that the solution to the various crises in the polity remained the restructuring of the country.

Gani said, “Restructuring is the only system that will bring about a just, fair and egalitarian society. I welcome the report of the Governor Nasir el-Rufai APC Committee which recommended restructuring.

“If Nigeria is going to survive as a nation, this country must be restructured. This is the time to have true federalism, state police, resource ownership and control, and an entirely new constitution deriving its legitimacy from the people.”

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My Agenda For Yoruba: Achieving True Federalism An Urgent Objective – Gani Adams


Aare Ona Kakanfo of Yoruba, Otunba Gani Adams

By MUSA jibril

The new Aare Ona Kakanfo-designate  of Yoruba land, Otunba Gani Adams has said that achieving true federalism is the urgent objective before the leaders and people of Southwest Nigeria. He stated this in an interview with Saturday Sun during the grand finale of the annual Olokun festival held at the Suntan Beach, Badagry, Lagos.

“We are talking about restructuring––what politicians call true federalism––which in a proper arrangement, is called federal system of government, not the system we are running now that is completely a unitary system of government,” he said.

Adams, who observed that true federalism was the foundation of Nigeria’s independence in 1960 and the basis of the republic constitution in 1963, argued that it is the pragmatic system that affords each geographical zone the luxury to develop at their own pace. He said “without restructuring this country there is no way Nigeria can move forward.” He noted how the lack of it has been inimical to the development of the country. “We have been over-dependent on allocations coming from the centre and we have not been creative in our government levels, and at the same time, private initiatives have not thrived,” he said.

Adams, who is also the national coordinator, Oodua Peoples Congress (OPC) and convener, Oodua Progressive Union (OPU), gave a hint on how his new position as Aare Ona Kakanfo, proclaimed by the Alaafin of Oyo on October 15, will impact on his leadership of the pro-Yoruba organisations he has been leading for many years.

“Being Aare Ona Kakanfo will energise me to foster unity in Yoruba land and to project the Yoruba culture more; it will assist me to defend the interests of Yoruba land better, and also to defend the interest of Nigeria in general on the basis of justice and equity,” he declared.

In the same breath, he dispelled the notion that he would be pursuing a narrow agenda of ethnic prerogatives. “My cause is not only about Yoruba; it is about justice in the whole world,” he avowed. “I do not support the Yoruba people doing wrong against other people, and vice versa. Every human being comes from God, therefore, anything I do will be on the basis of justice so I can enjoy the happiness and prosperity of God.”   ( The Sun)

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