ODUDUWA: THE PROGENITOR OF OODUA RACE!

Lies upon lies come up to nought just like the terminal end of a tree..

Truth is as bitter like a bottomless pit. Ẹ̀là gbògì, the chief priest of Ìsàlú ọ̀run(skyworld). It's he who did consultation for ÒDÚDÚWÀ(ÒODUÀ, the progenitor of Òoduà race), the mighty one.

WHO DESCENDED UPON THE EARTH WITH MYSTICAL CHAIN

The one(ÒODUÀ) whom Olódùmarè would handover the reins of the universe or earth.

 - ÈJÌOGBÈ

The implications of the above are;

-Ulẹ̀ Ufẹ̀ is properly translated as earth spread.

Thus ULẸ̀ UFẸ̀ is never a town but the entry point into the earth!

- Nobody birthed ÒDÚDÚWÀ just like other Iruńmọlẹ̀.

-Olódùmarè gave the errand of CREATING AND MAKING THE earth earth habitable to the 401 Iruńmọlẹ̀ with Ọ̀ṢUN being the ONLY one with female energy.

ỌBÀTÁLÁ led the said mission 

- IDINAISUN

-OLÓDÙMARÈ charged only Odùduwà with the responsibility of habitation of planet earth! Thus Òoduà is the progenitor of humans.

DEDUCTIONS

-Òoduà was never a king but the progenitor of HUMAN race.

And Ooni is ÀROLÉ ÒODUÀ(the representative of Òoduà) is a king?

-It high time the protagonists and antagonists of these controversy imbibed the bitter truth of ÈJÌOGBÈ.

IFA is the ONLY source of the dependable truth because it's the voice of Olódùmarè.

By Seyi Sotubo

#ESUDAORACLESPEAKS

TOP 16 MOST EXPENSIVE SECONDARY SCHOOLS IN NIGERIA

16. Lead British International School, Abuja - N1.5 million per annum.

15. Nigerian Turkish International College, Abuja - N1.6 million per annum.

14. International Community School, Abuja - N1.9 million per annum.

13. Dowen College - N2 million per annum.

12. Chrisland College, Ikeja - N2 million per annum.

11. Atlantic Hall, Epe, Lagos - N2.27 million per annum.

10. Corona Secondary School, Agbara - N2.55 million per Annum.

9. Hillcrest School, Jos - N2.65 million per annum.

8. Loyola Jesuit, Abuja - N2.8 million per annum.

7. Meadow Hall, Lagos - N3 million per annum.

6. Greensprings School - N3.185 million per annum.

5. Whiteplains British School, Abuja - N3.6 million per Annum.

4. Day Waterman College, Abeokuta - N3.7 million per Annum.

3. Lekki British International High School, Lagos - N4 million per annum.

2. British International School, Lagos - N4.48 millionper annum.

1. Grange School, Lagos - N4.5 million per annum.

BUT DON'T BE FLUSTERED!

From published information by WAEC, JAMB, NYSC, MEDICAL SCHOOLS, NIGERIA LAW SCHOOL, THE FEDERAL MINISTRY OF EDUCATION, EXTERNAL UNIVERSITIES ENTRANCE EXAMINATION BOARDS, etc, no student from these schools ever came FIRST in WASCE or JAMB!

No student from these schools has ever made first class in their first degree courses.

No student from these schools have put Nigeria in academic map through excellence in external university qualifying examinations.

So dear parents, don't kill yourself and your children because of exorbitant school fees. 

Attendance in these fancy schools is no guaranteed that your child will be an academic star.

Professors Chinua Achebe, Wole Soyinka, Philip Emeagwali, Dr. Ngozi Okonjo-Iweala, Dr. Dora Akuyili, didn't attend 7-star hotels parading as schools!

Parents, please know and maintain your finances for godly pursuits by limiting your quest for costly, fanciful schools. 

Success in life is not about the school your children attend.

The above schools are not on the academic cutting edge - as at today! 

Be wise! 

Stay alive!

What Financial Autonomy Means For Judiciary And How It Affects You

It has been 51 days since the Judiciary Staff Union of Nigeria (JUSUN) shut all courts across the nation in protest against the non-implementation of financial autonomy for the judiciary.

Since the strike which started on April 6, activities of the court have been crippled with litigants bearing the brunt of the action.

But why is financial autonomy important for the judiciary?

The judiciary is the third arm of government in Nigeria which is responsible for the interpretation of laws. The other two are the executive and the legislature.

The judiciary is the guardian and protector of fundamental human rights as well as the arbiter of disputes among all levels of government. This is why the judiciary ought to independent so as to be free to perform its functions without fear or favour. This is the primary goal of separation of powers — to enable the three arms of government to be functionally independent of each other.

But despite the constitutional provision, the judiciary is still dependent on the executive (governors at the state level) for their funding.

President Muhammadu in May 2020 signed an executive order granting financial autonomy to both the judicial and the legislative arms of government.

The president’s decision was met with commendation, especially from the judiciary but state governors expressed concerns over its constitutionality and financial implications.

The gazetting of the order was, however, suspended after the president met with the governors.

HOW IS THE JUDICIARY FUNDED?

It is important to understand how the state judiciary in Nigeria currently operates.

The judiciary is funded through the state ministry of finance.

Explaining how it is being funded by the ministry of finance, Jimoh Alonge, treasurer of the union, told TheCable that “as a chief judge of a state, you don’t have right over employing or replacing workers even if you are short of manpower. It is the governor that does that. Judiciary workers salary is prepared in the state ministry of finance. Meaning if a staff dies or retires, they just remove his name from the payroll. There is a state presently that had about 2000 or more workers but as we speak, they have just about 600 workers because the state government did not allow them to replace workers.”

CONSTITUTIONAL PROVISIONS

A lot of people think the Executive Order 10 gave birth to the clamour for financial autonomy for the judiciary. But financial autonomy of the judiciary has been in the Constitution of the Federal Republic of Nigeria since 1999.

This is clearly stated in section 81(2) (3), section 84 (1), (2), (3), (4) (7), 121(3) and section 162(9) of the constitution.

The constitution clearly states that any amount standing to the credit of the judiciary in the federation account/consolidated revenue fund of the federal and state governments shall be paid directly to the heads of courts concerned.

LEGAL ACTION BY JUDICIARY STAFF UNION OF NIGERIA (JUSUN)

In 2013, JUSUN instituted a suit marked: FHC/ABJ/CS/667/13 against the National Judicial Council (NJC), the attorney-general of the federation and the attorney-generals of the states seeking judicial autonomy.

On January 14, 2014, Adeniyi Ademola, judge of a federal high court in Abuja, gave judgment in favour of the union.

Among the reliefs granted, Ademola made “a declaration that the 2nd-74th defendants’ failure, neglect and/or refusal to pay the Funds/Amount standing to the credit of the States’ Judiciary is a constitutional breach which has to be abated forthwith.

“That an order is hereby made that the piece-meal payments/allocation of funds through the states’ ministry of finance to the state’s judiciary at the 2nd-74th defendants pleasure is unconstitutional, unprocedural cumbersome, null, void and be abated forthwith.”

The judge also made an order mandating the 2nd-74th defendants to comply with the provision of section 162(9) of the 1999 constitution in the disbursement of funds to the head of courts forthwith.

FINANCIAL AUTONOMY JUST FOR JUDGES?

Alonge said: “If there is autonomy, it covers everyone in the judiciary.”

“When you make a budget, you have capital and recurrent. The recurrent comprises salaries of workers and overhead cost of running the courts. The capital includes financing projects, buying cars and some other things. Autonomy is not only for the judges. In fact, the control of these funds is directly by the chief registrar of a state who is the chief accounting officer. The judges don’t even touch money. The CJ can only give instructions on what to do. He is not a signatory to the account.”

STATES THAT HAVE IMPLEMENTED AUTONOMY

Since the commencement of the strike, some state governors have come out to declare their support for a financially independent judiciary.

While Bala Mohammed, governor of Bauchi, and Babajide Sanwo-Olu, governor of Lagos, promised to implement autonomy for their state judiciary, Nyesom Wike, governor of Rivers, and Abdullahi Ganduje, governor of Kano, said their state judiciary already enjoy full autonomy.

Recently, Ifeanyi Okowa, governor of Delta, also announced that the state’s judiciary has been accorded full autonomy.

But JUSUN disagrees.

Alonge said: “No state has implemented autonomy for the judiciary.”

“Okowa’s pronouncement is just a pronouncement. It has not been put into practice. All the judiciary except Anambra and Nasarawa state that allows the judiciary prepare their finance before the state house of representatives, it is the state ministry of finance that prepares their salaries.”

“So we can say Anambra and Nasarawa state has partially complied. But all other states have just been making noise.

“Some governors claim that because they buy vehicles for judges, or sometimes give money for them to go abroad for treatment which is naturally supposed to come to them directly, they now claim to have complied with autonomy. That is not autonomy at all. Autonomy means total independence financially.”

PROPOSAL BY GOVERNORS’ FORUM

There have been meetings with relevant stakeholders in an attempt to bring an end to the strike.

The Nigeria Governors’ Forum (NGF) set up its own committee headed by Aminu Tambuwal, Sokoto governor, which subsequently proposed a template for the implementation of autonomy for the judiciary.

The governors, in their proposal, sought the creation of a State Account Allocation Committee (SAAC) to oversee the distribution of funds to the three arms of government at the state level. They also proposed the enactment of funds management laws for state judiciary and legislature.

The law, according to the proposal, will grant each arm “the power to manage its capital and recurrent expenditure in accordance with the provisions of Sections 6(5)(a) – (i), 81(3), 121(3) & Item 21(e) of the Third Schedule of the Constitution of the Federal Republic of Nigeria (As Amended) and other relevant laws”.

The NGF said they will ensure that the states “pass and assent to the funds management law as well as put in place implementation structures within a time frame not exceeding 45 days from the date of signing this document”.

JUSUN has, however, rejected some of the proposals made by the NGF.

The national working committee (NWC) of the union insisted that funds due to the state judiciary must be deducted from source starting from the May 2021 Federal Account Allocation Committee (FAAC) revenue.

The union said the strike will be called off if that is done.

HOW DOES IT AFFECT ME?

One may ask: “How does financial autonomy for the judiciary affect a common man?”

The absence of financial autonomy has made it difficult for some judges to be impartial in handling cases that involve the executive (governors). They are at the mercy of these governors because they determine their finance. After all, ”he who pays the piper, dictates the tune”.

If autonomy is granted, judges will be free to carry out their responsibilities without fear or favour. Election petitions could be determined on merit, justice may no longer be for the highest bidder.

By Unini Chioma - May 27, 2021 EXPLAINER

Editors Note; By Bolanle Olabimtan Originally published in TheCable

Breaking News

(EMINENT Nigerians, including former Chief of Staff, Commodore Ebitu Ukiwe (retd); former Governor of Plateau State, Jonah Jang; Second Republic Senator, Professor Banji Akintoye; President-General of Ohaneze Ndigbo, Chief Nnia Nwodo; former Vice-Chairman of Arik Air, Senator Anietie Okon; Commodore Idongegist Nkanga, (retd); of PANDEF, the leader of Middle Belt Forum, Dr. Bitrus Pogu; former Minister, Prof. Yusuf Turaki and 121 others, yesterday, alleged that the 1999 constitution was skewed in favour of the North.

They also petitioned the United Nations Security Council, African Union, European Union, United States and the British Government on the need to urgently convoke a Sovereign National Conference to discuss the constitutionality of the 1999 Constitution of Nigeria and the 1914 Amalgamation of the Southern and Northern Nigeria within 90 days to save the people from oppression, stagnation and squalor.

The leaders said this after a meeting in Lagos.

The leaders, numbering 127, who spoke under the aegis of the Nigerian Indigenous Nationalities Alliance for Self-Determination, described the 1999 constitution as a fraud; an impunity, hijack and a confiscation of the sovereignties, powers and assets of the South and Middle Belt People of the country by those who clandestinely  designed it.

The statement reads: “We gather here this day as Accredited Delegates of the Constituent Component Nationalities of Nigeria, under the aegis of Nigerian Indigenous Nationalities Alliance for Self-Determination, being a Joint-Cooperation Framework for the Self-Determination Initiatives of the Southern and Middle-Belt of Nigeria on behalf of our Various Peoples and Interests, to Pronounce an end to our toleration of Nigeria’s Unitary Constitutional Order, Unilaterally Imposed and Forcefully Maintained by a Section of the Nigerian country, in negation of the federal basis upon which Nigeria became one political union at independence in 1960, and in brutal subjugation of our collective sovereignties currently being forcefully and fraudulently appropriated by the Nigerian State.

“We gather here today before the global community, to formally proclaim a sovereignty dispute in rejection of the further operation of the imposed, unity constitutional arrangements of Nigeria and in assertion of our inalienable right to self-determination.

“The History of the Colonial beginnings of Nigeria as a Commercial Venture of some Colonial Masters is too well-known to admit of any further repetitions here but suffice it to recall:

“That the manipulations that went into the Flawed Foundations laid in the 1914 Amalgamation of the Protectorates of Southern Nigeria with the Protectorate of Northern Nigeria, created a lopsided Union, locking the Diverse Peoples of Nigeria into one Political Union with two mortally opposed civilizations.

“That as Independence approached in 1960, the Diversities of the Various Peoples of the Nigerian Union Dictated the Adoption of the Federal Constitutional Model by the then three largely Autonomous Regions, (namely Eastern, Western and Northern Regions of Nigeria) as the Basis of entering Into Independence as one Political Union in 1960.

“That amidst the early strains of Post-Independence Nigeria arising mainly from the aforementioned Foundational and Pre-Independence manipulations by the Colonial Rulers of the Nigerian Union, the Military coups of 1966 Truncated the Federal Constitutional Basis of Nigeria and plunged the fledgling Union into a catastrophic 30-Month War with it’s Breakaway Eastern Region between 1967 and 1970, triggered by disputations around the terms of the Nigerian Union and leaving in its trail, human carnage in excess of 3million people and a fractured Union now resting on an Unworkable Unitary Constitutional Order Imposed in 1979, by the Fiat of the illicit “Federal Government” which emerged since the 1966 Collapse of the Federation of Nigeria, Forcefully Hijacking and Confiscating the Sovereignties of the Constituent Component Regions of Nigeria that Federated their Sovereignties in 1960.

“That the Prevailing 1999 Constitution of Nigeria which was a wholesale adoption of the 1979 edition via Decree No.24 of 1999, revalidated and reinforced the aforementioned Hijack and confiscation of the Sovereignties, Powers and Assets of the Four Erstwhile Federating Regions by the aforementioned Illicit Federal Government of Nigeria which by Decrees, fractured the Four Regions into 36 States, that are completely emasculated by a 68-Item Federal Exclusive Legislative List that Comprehensively strip the Federating States of All Key Economic Assets and Governmental Powers, thereby creating a totally dysfunctional, corruption-prone, over-centralized system that has failed in every respect, manifesting in Gross Insecurity, Decayed Infrastructure and Mass Impoverishment such that Nigeria, with its Vast Human and Material Resource Endowments, has now emerged as the poverty capital of the world as well as the Global Leading Example of a failed state.

“There is a countrywide consensus against the Unitary Constitutional Arrangements Imposed incrementally on Nigeria by a combination of Guile, Brute Force and Impunity between 1966 and 1999 now codified by the 1999 Constitution. This countrywide consensus had manifested in Several Unilateral Regional and Joint Multi-Regional Actions in Repudiation and Rejection of the Unitary 1999 Constitution of Nigeria:

“The first indication was when in year 2000, the 12 contiguous states of the far North, Simultaneously Imposed and began to implement Sharia in their 3 Domains against the express provision of the 1999 Constitution which in Section 10, forbids the adoption of any state religion. This translates to a unilateral secession from the Secular Union of Nigeria.

“Between 2005 and 2006, a Sovereign Conference of the Ethnic Nationalities of Nigeria, Convened by the Pro-National Conference Organizations (PRONACO), Deliberated exhaustively and produced A Draft Peoples’ Constitution 2006, which had the potential of restoring Nigeria to it’s damaged Federal Foundations. Though Ignored by successive federal governments in Nigeria, that draft became the New Federating consensus against the Prevailing Unitary Constitutional Order in Nigeria.

“It is pertinent to note that across all the Regions of Nigeria, various Socio-Cultural and Ethnic-Interests Vanguard Organizations have also been vehement in expressing the Constitutional Grievances of their own People, (some even violently), thus on the Yoruba side, we have the Afenifere, the Yoruba Elders Council (YCE), Agbekoya, the Yoruba Liberation Command, (YOLICOM), YWC and many more including the ILANA OMO OODUA which now aggregates Several Yoruba Self-Determination Initiatives across the World.

“In the Eastern part of Southern Nigeria, we have Ohanaeze, Movement for the Survival of the Ijaw Ethnic Nationality in the Niger Delta (MOSIEND); Ijaw National Congress, (INC); Ijaw Youth Council (IYC); PANDEF, Midwest Movement, the Niger Delta Peoples Volunteer Force, (NDPVF), MEND, MASSOB, IPOB, others. In the Middle-Belt, we have the Middle-Belt Forum, (MBF), MBC, SOKAPU, CONAECDA and many others.

“Several notable Statesmen in Nigeria including Generals Olusegun Obasanjo and Yakubu Gowon, both (former Heads of State) have lent their voices to the urgent imperative of the Fundamental Reworking of the Damaged Constitutional Basis of Nigeria, warning that any further delay may lead to the catastrophic collapse of the Distressed Nigerian Union.

“Nigeria’s Former Defence Minister, Lt. Gen. Theophilus Danjuma, (retd) had also urged the Indigenous Peoples of Nigeria facing the Ethnic Cleansing Onslaught of the Murderous invaders to defend themselves and their lands in the face of obvious collusion of the Federal Government of Nigeria and its Armed Forces with the Fulani invaders. In the aftermath of the October 2020 #EndSARS Protests many, including the Nigerian Christian Elders Forum (NCEF) now insist that Nigeria needs to be renegotiated.

“On specific constitutional grievances touching on the sovereignties of the constituent components of the federation of Nigeria, the leaders opined that:

“The claim in the Preamble to the 1999 Constitution that ‘We the People’ Firmly and Solemnly Resolved to live in One Political Union and that we Enacted and Gave Ourselves the 1999 Constitution, is self-evidently false as the Decree No 24 of 1999 by which the so-called 1999 Constitution was Promulgated, outlined step-by-step, the Process by which the author of the 1999 Constitution, the Armed Forces Provisional Ruling Council, came about the Document it labeled “the 1999 Constitution. This is a criminal usurpation of the sovereignties of the constituent components whose Exclusive Right it is to make for themselves the Constitution by which they will federate and be governed, as an incident of their sovereignty.

Even by the admission of the 1999 Constitution at Section 14(2)(a), “Sovereignty Belongs to the People, from whom, Government, through this Constitution Derive all its Powers and Authority.

“This is the fountain from which all other constitutional grievances flow and there is no other remedy to this particular grievance than an autochthonous process by which the constituent components will submit their peoples and their lands into a union, and also stipulate the terms of that union, to be ratified by referendums and plebiscites.”)

16 ODU OFUN MEJI- EJI ORANGUN- IT IS A BENEVOLENT UNIVERSE!

Eriwo ya!

Aya gbo

Aya to

Aya je

ODU OFUN MEJI © Olalekan Oduntan

This is the Yeeparipa odu!. The odu of the Ogboni fraternity. The first that became last. The odu of Obatala, Oosanla Oseremagbo.

The simple message of this odu is 'Do not turn back from a righteous path because of the odds stacked against you!, Do what is right anyway, even if it seems at first that there is no light at all at the end of the tunnel! Go ahead anyway because Olodumare has got your back!'. All you need, more than enough, will be provided by God, by Olodumare, like magic. It is the law of life, the principle by which the universe operates. So, never ever chicken out from doing what falls on you to do because of the odds stacked against you, mind the odds but go ahead anyway with a sense of duty. Can anyone convince you not to give a good education to your kids? If not, no one should be able to shake you off the path of righteousness, responsibility, honor, patriotism, honesty, truth, humanitarianism and etc. That is the message of OFUN MEJI or OROGUN MEJI. Remain steadfast on the path of righteousness and what you need to overcome will come to you at the best time!

That is what I followed for ten years that saw Barbara Bush Jr CEO Global Health Corps coming into my life by 2012 and bringing with her everything I need!. Ashe!!!

Ofun meji says

'We start where we end'

Divined for the newborn who knows nothing when performing esentaye at the dawn of his life.

He was told that if he sought wisdom and did not lie or be treacherous, Ifa would support him. He was told that in life, there are many roads.

But only the road of righteousness leads to an end supported by Olodumare! and that in the end he would return to where he began!

Next to the innumerable irunmale in Orun!.

Nearing the end of his life, the Awo 'We start where we end' divined for the small child who knows nothing that had become the wise elder who knew much.

Ifa said he supported his ori and his ori supported him in choosing the righteous path and so he would return to where he began

Next to the innumerable irunmale in Orun!.

It is such that we repeat the cycle of life until we reach APEERE (state of perfection). Ofun meji was first but became last showing that whatever begins will also end, trading places with the end that became a beginning!.

YEEPARIPA ODU!!!

Source:

http://tribes.tribe.net/75654caa-e0ed-4c39-9a6c-337a2656c06c/thread/170cd08c-c6da-4d5a-82fa-0fe3b92c9f0f

OSANYIN the ÒRÌSÀ: (Osanyin-Isaba Èkìtì)

In ancient Oódua cosmology, plants & herbs is very important. Osanyin is the Òrìsà of herbal medicine. Osanyin detailed the medicinal use of every plants known to man in his knowledge bank well encoded.

Our knowledge of Osanyin should be an inspiration to create our own pharmaceutical companies, tapping into the knowledge bank of Osanyin can be a great blessing to us through healing the world.

Balancing Osanyin spirituality with its material creativity is a key to heal humanity from all ailments as Aje (wealth) flow to our world.

One incarnation of Osanyin was found in Isaba Èkìtì, Ekiti State. There are countless of Osanyin energy everywhere. Look around and tap into it.

Osanyin, knows all earth’s botanical secrets.

Pilgrims here are heading to get the green water of Osanyin....that is believed to have healing properties.

World Ifá Òrìsà Pilgrimage, Ado Ekiti. 2021.

#CustodianofYorubaTraditionandCulture

ODU OSE MEJI

ODU OSE MEJI © Olalekan Oduntan

Lets briefly talk about Odu OSE MEJI_____You are a conqueror..

Ose meji is the odu that established Ibadan city. The Yoruba do not do anything in the past without consulting Ifa, so when Lagelu established Ibadan, it was Ose meji that was divined for the city. So Ibadan is regarded as the hometown or a hometown of Ose.

Life is a mixture of victories and defeats, so we are often in a situation of ose just after okanran.

The simple message of the odu is 'Sacrifice and you will be victorious!'

A verse in Ose meji talks about when Obatala Oosanla Oseremagbo set out to marry Ojose whose name means day of victory in much thesame way Sango married Oya.

Ose meji!

O se woo!

O run woo!

A kii ta Ogomo gbigbe losun!

A difa fun Oosanla Ooseremagbo

Nijo ti o nlo ree gbe Ojose niyawo

Ebo ni won ni ko se

O gbe bo o rubo

Oba nla!, obi ose te mi re o!

Oni lojo ose

Translation

Ose meji!

It broke calmly/easily

It crumbled calmly/easily

No one decorates a dry palm frond with camwood!

Made divination for Obatala Oosanla Oseremagbo

When he was going to marry Ojose.

He was asked to sacrifice

He complied

Obanla!, this is my kolanuts for Ose!

Today is the day of Ose!

Ase Edumare

Edumare Ase!

Psychology highlights the 8 reasons why parents are responsible for their children's waywardness

(1) Parent who give their children everything they ask for: Their children will grow up thinking they have a right to whatever they want.

(2) Parents who laugh when their children speak foul language against others, especially older persons: Children grow up thinking disrespect is normal and fun.

(3) Parents who do not reprimand children for bad behavior: Their children grow up thinking that there are no rules in society.

(4) Parents who cover up their children's misdeeds: _Their children grow up thinking they can do and undo with impunity; that they won't have to give account of their misdeeds.

(5) Parents who stop watching television because their children cry when they change channels: Children will grow up without a sense of respect for older persons.

(6) Parents who let their children listen to music that talks about women, encourages sex and violence? You can't sow thorns and reap cotton, can you?

(7) Parents who give their children money whenever they want: Such kids will grow up thinking money is easy and would steal when they can't get it correctly.

(8) Parents who always decide everything in favour of their children, whether they are right or not: Their children will grow up thinking that every correction is persecution.

THUS SAYS THE HOLY BOOK: Teach the child the path to follow, and even when he is older he will not deviate from it.

Albert Einstein said this:

"The world is dangerous to live in, not because of those who hurt, but because of those who watch and let it happen."

Then, Desmond TUTU added this:

"If you are neutral in a situation of injustice, it is because you have chosen the camp of the oppressor"

And Martin Luther King said this:

"Our life begins by stopping the day when we remain silent about serious things. What frightens me is not the oppression of the wicked, but the indifference of the good. .... then , in the end, we will remember, not the evils of our enemies, but the silence of our friends."

Happy Children's Day

ODU IRETE MEJI

ODU IRETE MEJI © Olalekan Oduntan

Under this odu, Orunmila speaks of possible initiation into IFA to guarantee longevity and good health.  The odu speaks of prosperity of life and Exaltation of life, if possible offering of rituals, sacrifice and initiation to encourage fulfilment of life and happiness.

According to IFA verse under Odu irete meji:

Babalawo iteere iteere

Babalawo n gbalaja bi iko owu

A difa fun Irete

Ti o te meji latela

Irete ti o te meji

Ti o la yebe yebe bi oba oreke

Nje kini ni nte meji?

Dedere

Ire ni nte meji

Dedere

Ti a fi laje

Dedeere

Ti a fi laya rere

Dedere

Ire ni nte meji

Dedere

Ti a fi bimo rere

Ire ni nte meji

Dedere.....

Translation of the above verse:

 Ifa priest, iteere iteere

Ifa priest, like that of tread weave

Thus divine ifa oracle for IRETE

Who will initiate two through success

Victory and prosperity

Irete will initiate two

Who will prosper exceedingly well

Who then is initiating two

Dedeere, the mysterious one

Ire is the one that is initiating two

Dedeere, the mysterious one

That result into the blessings of riches

Dedeere, the path finder

Ire, is the one initiating two

Dedere

To have good blessed wife

Dedeere

Ire is the one initiating two

Dedeere

To have good children that will be well loved and I can leave a good legacy

Dedeere

Ire is the one initiating two

Dedeere

To have all good things

Dedeere

Ase

Irete meji speaks of ILE (the mother earth) as the element of worship in the cult of OGBONI and ILE is seen as the most important and dominant force in creation , she  holds all the living and the non living creatures of the OMNI POTENT GOD – OLODUMARE –

ILE according to IRETE MEJI encompasses river, lakes, seas, hills and mountain, which are the spiritual personification of the mother –goddess of fertility to whom regular worship was made and unto whose bowel man finally returns at the end of his life.

 Irete meji symbolically speaks of overcoming conspiracy to achieve victory, success, happiness and harmony.

Ifa under IRETE MEJI, says everyone should show a habit of kindness, generosity which is one of the greatest spiritual virtue. This also attracts blessing from OLODUMARE and men alike. People with this characteristics are extolled with positive words.

However, IRETE MEJI warns us to be diplomatic in our daily relationship with others. IRETE MEJI implores us to use wisdom when things do not go the way we want it . We should exercise diplomacy and patience when things go haywire so that we can be victorious.

Source: www.ayeakamara.com

 

Fáfúnkẹ́ - The modern day Mọ́remí

Fáfúnkẹ́ Awóníyì was a child prodigy in her formative years. She graduated with straight A's from her secondary school at the age of 9 and became the youngest Nigerian to be admitted to the prestigious Ọbáfẹ́mi Awólọ́wọ̀ University.

At the university, Fáfúnkẹ́ did not disappoint. She bagged her BSc in Electrical and Electronics Engineering in just two years and was awarded a full scholarship to pursue a PhD degree in Electronics and Computer Science at the same university. 

Fáfúnkẹ́ Awóníyì graduated with honours and was headhunted by CERN - The European Organisation for Nuclear Research and offered a position as a senior researcher.

All was good with Fáfúnkẹ́ until unknown herdsmen murdered her father on his farm for challenging them not to destroy his crops. Fáfúnkẹ́ was devastated and inconsolable for weeks. After her father's funeral, Fáfúnkẹ́ decided to relocate back to Nigeria to solve the herdsmen problem once and for all for her community in Gìrímìsí. 

As part of her PhD research, she had explored Bioacoustics - a cross-disciplinary field of study that combines biology and acoustics. She also did pioneering work in acoustic deterrents. 

"Why not create a virtual fence around the town of Gìrímìsí?" Fáfúnkẹ́ asked herself. Then she remembered the Odù Ifá her father chanted during their last conversation and the penny dropped:

Iná gbé inú igbó, iná yọ rere

Àràbà gbé òkè odò, a yọ tiyẹn rere;

Ọ̀gẹ̀dẹ̀ gbé ọmọ pọ̀n ṣe bí Egúngún

Awọn lo da fun Alantakun

Ti iṣe wọlé-wọ̀de Ooṣa.

Alantakun, wọn ni ki o rubọ

Kini on yio ha ru?

Wọn ni ki o ru ẹgbaawa

Ki o ru àgbébọ̀ adiyẹ funfun

Wọn ni ki o ma tọ Ooṣa lọ

Wọn ni Ooṣa ni ki o ma lọ sin

Ooṣa o sa fun Alantakun, o fun ni ire

Gbogbo ibiti Alantakun ba de, o nṣiṣẹ lọ na nùu

Ẹnikan ko ri kẹ̀kẹ́ òwú Alantakun

Ẹnikan ko si ri ibiti o ti nmu kẹ̀kẹ́ òwú yi wá;

Alantakun bi idan ṣa ni nṣe

O wa bẹrẹ si jo, ni nyọ

Ni nyin awọn awo, ni awọn awo nyin Ooṣa

Pe bẹ ni awọn awo ti on nṣe ẹnu rere ti wọn nki Ooṣa pe:

Iná gbé inú igbó, iná yọ rere

Àràbà gbé òkè odò, a yọ tiyẹn rere;

Ọ̀gẹ̀dẹ̀ gbé ọmọ pọ̀n ṣe bí Egúngún

Da fun Alantakun

Ti iṣe wọle wọde Oriṣa.

O ni bi idan, gbogbo ohun ti mo nṣe bi idan;

Alantakun Oriṣa ni mo dà;

Bi idan ni Alantakun nṣiṣẹ

Ooṣa wipe gbogbo nkan ti ẹni yi yio ma ṣe

Bi idan ni yio maa ṣee

Ọ̀fùn ni jẹ́ bẹẹ.....

“Even in the forest, fire is conspicuous”;

“Even at the riverside, the silk-cotton tree is conspicuous”;

“Banana carries its child on its back, acting like Egúngún”.

They were the ones who cast for Spider,

Who was the messenger of Oriṣa

Spider, they said he should offer a sacrifice.

What should he offer?

They said he should offer 20,000 cowries;

He should offer a white hen.

They said he should go to Oriṣa;

They said Oriṣa was the one he should serve

Oriṣa did not avoid Spider, he gave him blessings;

Wherever Spider goes, he works as he goes.

No one sees Spider’s spindle

And no one knows how he spins his thread;

Spider is making it like magic.

He began to dance, he was rejoicing;

He was praising his diviners, and the diviners were praising Oriṣa

That his diviners were speaking the truth.

Even in the forest, fire is conspicuous”;

“Even at the riverside, the silk-cotton tree is conspicuous”;

“Banana carries its child on its back, acting like Egúngún”.

Cast for Spider

Who was the messenger of Oriṣa

He said, “Like magic, I am doing everything like magic”;

“Spider, I have become a deity”;

“Like magic, Spider is working”.

This is where Oriṣa say that everything that this person will do

Will come to pass like magic.

Odù Ọ̀fùn is like this.

Fáfúnkẹ́ decided to take the fight to the murderous herdsmen and beat them at their own game using modern technology by becoming the Spider - the one who does things by magic!

Harmed with the knowledge that cows are agitated by high frequency sounds but calmed by low frequency sounds, She decided to create ultrasonic devices capable of emitting frequencies above human range of hearing but within the hearing of cows.

A cow’s hearing is between 23 - 35,000 Hz. For humans, it is 64 - 23,000 Hz. Fáfúnkẹ́ picked 34,000 Hz for her electronic “pest” control device and quickly deployed some prototypes on her father’s farm. The result was phenomenal!

Whenever cows come closer to the farm, hidden sensors activate the ultrasonic devices. The sounds emanating from these devices agitate the cows causing them to go crazy and flee. With this spectacular result, Fáfúnkẹ́ ramped up production and covered the entire perimeter of Gìrímìsí town with the devices.

Three herdsmen who tried to force their cattle into the town were gored to death by their own cattle. Obviously they could not understand or hear what was causing the agitation. Another five herdsmen were recently trampled to death by their own animals when they were being forced to go through the town of Gìrímìsí.

This was how Fáfúnkẹ́ delivered her people - reminiscent of what Mọ́remí did for Ifẹ̀ centuries ago albeit without losing a son like Oluorogbo.

Ire o.

Written by Olobe Yonyon 

ODU OTURA MEJI

ODU OTURA MEJI © Olalekan Oduntan

Ifa warns the person for whom this Odu is revealed to have the fear of Olodumare at the back of his/her mind all the time. He/she must recognize the fact that no matter how powerful he/she may be, Olodumare is the source of all powers and He can take away any power that is being abused or misused from the owner of such power.

Ifa says that if the person for whom this Odu is revealed is put in a position of authority, he/she needs to exercise his/her authority with the fear of Olodumare at heart. He/she must never maltreat others. He/she must not see such power as a vehicle for vengeance or for showing his/her superiority over others.

Conversely, Ifa assures the person for whom this Odu is revealed that he/she will have victory over a more powerful opponent who had been using his/her power, position and/or influence to oppress, intimidate and/or inflict pain.

Ifa advises the person for whom this Odu is revealed to offer ebo(sacrifice) with one matured he-goat and money. He/she is also expected to feed Esu Odara with one roaster. After this, he/she needs to put his/her faith and fear in Olodumare in all his/her thoughts, speeches and actions. On this, a stanza in Otura – Meji says:

Igbonwo mejeeji ni o see gbagbon s`aja

Dia fun Alukandi

Tii s`eru Olodumare Agotun

Oba ateni ola legelege f`ori s`apeji omi

Igba ti o ntorun bo wale aye

Ebo ni won ni ko waa se

JUST PONDER ON THIS

 Did you know that Timbuktu a retail company owned by two WHITE-BRITISH people from Lancashire who have no affiliation with Yoruba language or tribe have trademarked the word ‘YORUBA’ and are opposing anyone else from using it?

Many of you might know we have a programme where we teach children Yoruba language called Yoruba Stars. We also run a Parent and Toddler play group called Yoruba Stars.

Late last year I decided to trademark the name ‘Yoruba Stars’ as it has become quite popular especially amongst our young students ranging from the ages of 18 months to 13 years old who all call themselves ‘Yoruba Stars’.

I noticed that there was a company called Timbuktu Limited @timbuktuglobal based in Lancashire who had registered the word ‘Yoruba’.

I thought it was really strange that a company would be allowed to trademark the word ‘Yoruba’, a tribe and language of millions of people! I did some research on @timbuktuglobal and found out that they were an outerwear clothing retailer owned by two White-British people from the North of England.

They even claim on their website that “to many, Timbuktu is a fictional location which literally means “the middle of nowhere”, a location that has intrigued mankind for centuries, whether it’s to discover something new or simply escape the everyday”. Last time I checked Timbuktu is a city in Mali, Africa!

I went ahead and registered my trademark of ‘Yoruba Stars’ as I was sure there wouldn’t be an issue. A few months later I received an email from the IPO that @TimbuktuGlobal had opposed me registering the trademark and were in effect opposing anyone from using or registering any brands with the word ‘YORUBA’ under the classes they have registered it on. Bearing in mind, this company does not offer any services, products or have anything to do with Yoruba at all.

Since then I’ve exchanged a few correspondences with their legal representative. I also sought legal counsel after @timbuktuglobal made a proposition to sell their trademark of the word ‘Yoruba’ to me. I refused their offer and told them they won’t be getting any free money from me. If they value it so much why did they want to sell it?!

They have now made a formal opposition and I have until the middle of July to file a notice of defence before it goes to tribunal.

I feel this is the height of cultural appropriation and I’ve informed @timbuktuglobal that I intend to make this case public. I told them I do not think Africans or the global media for that matter would take kindly to a company with roots in the North of England attempting to claim sole ownership of a birth right belonging to the people of another continent.

I need the African community as a whole to help retweet and share this! Let’s all call out @timbuktuglobal on this daylight robbery! Today it’s Yoruba, tomorrow it could be Igbo, Swahili or even the word AFRICA! I intend to fight this with everything in me but I need our community to rise up in support! @timbuktuglobal should not and will not have ownership of our birthright!

By Dada Fred Ajai Ikhile

ODU IFA OLOGBON [Oturupon] MEJI

ODU OTURUPON MEJI © Olalekan Oduntan

Oturupọn Meji 1:

Ni… ta a ba da Ifa Ọlọgbọn Meji fun eniyan, Ifa ni ẹni kan ni n ṣe aarẹ o, ti n ṣe aisan. Kan o ṣetutu tori ẹ, ko ma ba ku. Ifa ni adiẹ ti wọn o fi ṣetutu nbẹ, adiẹ meji to tobi daadaa, toju… to ju ole wọ tan le ji gbe lọ ni ki onitoun fi ṣetutu. Nitori pe iku un, yio.. iku yio kuro lara laisan, yio bọ sara adiẹ un. Ẹn ba ti wa ji adiẹ n gbe [whoeṣer takes that hen], ni iku na o pa a. Ifa la aisan kan nbẹ nitosi eleyun, ko ṣetutu tori ẹ. Nibi Ifa gba tifa fi sọ bẹẹ ni o. O ni

TRANSLATION

If Ọlọgbọn Meji is cast for someone, Ifa says there is someone who is sick or has an illness. The people around the afflicted person should make a sacrifice because so that the sick person does not die. Ifa says that hens should be used in the sacrifice. Specifically two fat hens that would tempt thieves to steal them. Death with leave the body of the sick and go into the body of the hen. Whoever steals the chicken, death will kill him/her. Ifa says the sick person is close to this person, so (s)he should offer a sacrifice because of it. This is how Ifa said it, Ifa said:

Mọgbọnmọgbọn kan ko ta koko omi mọ eti aṣọ, mọramọran kan o mọ yepẹ ilẹ a difa fun Ọdunbaku ọmọ Iwarẹrẹ nifẹ. Nba ti iku desin oo, ẹyọrọ logbadiẹ irana mi lọ. Adiẹ irana ti mo gbelẹ wa da? Ẹyọrọ ti gbe lọ.

Ifa ni ẹyọrọ… adiẹ na iku to fẹ pa eleyun, ara adiẹ ni o wa. Ba ba ti ṣe irubọ tan, a mu… awọn nkan rubọ un, la di ma apadiẹ kan, la julẹ [release it]. A ti fi nu gbogbo ara alaisan yii, a fi nu gbogbo ara rẹ, latoke dele. A wa julẹ yio ma lọ. Ẹni to ba ji adiẹ un gbe niku o pa. Ifa ni bẹẹ ni loju Ọlọgbọn Meji.

TRANSLATION

A wise person cannot tie water to the end of his clothes, a seer cannot know the number of grains of sand on the ground cast Ifa for Ọdunbaku the child of Iwarẹrẹ in Ifẹ. I would have been dead since last year, but the fox took my sacrificial hen away. Where is my sacrificial hen? The fox has taken it.]

Ifa says that death who wanted to kill this person, but will move to the body of the chicken. Once the sacrifice has been finished, the chicken should be released. They should rub the chicken against the body of the sick person from head to toe. Then the the chicken should be released, and it will go. Whoever steals the chicken will be taken by death. Ifa says so in Ọlọgbọn Meji.

Ọlọgbọn Meji 2:

Lodu Ọlọgbọn Meji naa si ẹ wẹ, tifa ti ni keleyii o ṣọra fọrẹ, pe ọrẹ rẹ kan nbẹ amọran ti o ma ba da. Bi o ṣe ṣe iku pa ni o, ko ma gbọ o. Ti o ba ma iru ti ṣe ninu awọn ọrẹ rẹ, ọrẹ naa ẹhin rẹ kako bayii, ti o maa n yan, ti o maa n yan bayii. Ninu awọn ọrẹ rẹ un. Ko ṣọra fun un. Nibi Ifa gba tifa fi jẹ bẹ. O ni:

TRANSLATION

In Ọlọgbọn Meji also, Ifa says that this person should beware of friends. That one particular friend will give advice that is not good, the kind of advice that will lead to death. (S)He should not listen to that friend. If (s)he doesn’t know who it is amongst his/her friends, the friend’s back will be hunched over like this. (S)He will also sway like this while walking. The person is amongst his/her friends and (s)he should beware of that friend. This is how Ifa came to this conclusion. Ifa said:

Ọgbọn lẹni mọ ẹni o mọ eru, ẹni ba meru ẹni o mọ ẹtan awọn lo difa fun Alabahun Ọgangan eyi ti o fi eso mu Ikoko bọ apa baba rẹ ninu oko.

TRANSLATION

One only knows wisdom, one does not know tricks, one who knows tricks does not know deceit cast Ifa for Alabahun Ọgangan (Turtle) the one who used guile to offer Hyena as a sacrifice to the Apa tree of his father in the farm.

Alabahun Ọgangan re ati Ikoko ọrẹ ni wọn. Baba Alabahun o si ni Ooṣa [Oriṣa] kan ti n maa bọ ninu oko rẹ, ko to ku, igi Apa ni. Ibẹ naa looṣa naa wa. Nigba baba Alabahun wa ku, Alabahun wa ri ohun ti n fi bọ lọdun yii. Lo wa lọ ba ọrẹ rẹ. O ni, “Iwọ ọrẹ mi,” o ni, “iwọ nu o. Oun mọ pe o fẹran ẹran jijẹ. Gbogbo ẹbi ti n pa o yii, to ba ti de nu oko baba oun nisiyin o rẹran jẹ daadaa.” Ikoko lo yaa, nigba ti ẹbi si n pa a, nan ba lọ, igba ti wọn dohun, Ikoko ni “ọrẹ mi ẹran oun da?” O ni, “ah, o lo gun igi yii lọ ni, to ba ti gun igi yii, o lo ri wọn bi wọn ṣe pọ lọ lọọkan. Alabahun si ti dọgbọn kẹ okun silẹ. To ti pokun so… Lo ti pokun si pe ko le so. Lo ni, “Iwọ ọrẹ ko gun igi, lo ri ki… ko gun igi lọ. Kọkọrun bọ bi okun un.” O ni o ri bẹran ṣe pọ to. Bọrẹ rẹ si gungi, lo ba kọrun bọ ibi okun un, bo ṣe yẹgi fun nu un. Bokun ṣe fun Ikoko lọrun nu un. Nigba [ti] o ku bi ẹmi kan si lọrun, lo ba ge okun yẹn, ‘gban’ lọrẹ jan mọlẹ, lo ba du [slaughter] u, lo fọbẹ du si lọrun. Sigi pe… “Iwọ igi yi o, oun bọ o. Baba oun o.” La sa ṣetutu, o sa bọ bi wọn ṣe maa n bọ ọ. Lo ba tan ọrẹ rẹ pa. Ifa ni keleyii o ṣọra fun ọrẹ, kan ma ba tan pa a. Loju Ọlọgbọn Meji. Bifa na ṣe sọ nu un o. Abọru aboye o.

TRANSLATION

Alabahun Ọgangan (Turtle) and Hyena were friends. Turtle’s father had an Oriṣa that he worshipped in his farm. It was an Apa tree. That is were the Oriṣa was. When Turtle’s father died, Turtle began looking for what he could use to worship the Apa tree that year. He went to meet his friend Hyena. He said, “Hey my friend! I know how much you like to eat meat. I’m sure you’re hungry now, but if you come with me to my father’s farm, you will see so many animals to eat.” Hyena gladly accepted the offer, and since he was hungry, they left. When they got there, Hyena said, “My friend, where are all these animals?” Turtle said, “Ah, go climb that tree. When you reach the top, you will see just how many animals there are.” Turtle had already made a kind of noose and tied it to the tree so he could hang Hyena with it. He said, “My friend, climb up the tree. Get up there nad put your head through that loop and you will see so many animals to eat.” So his friend climbed the tree, he put his head through the noose, and Turtle pulled on the rope. That is how Turtle used the rope to strangle Hyena. When Hyena had almost drawn his last breath, Turtle cut the rope. GBAN, his friend fell to the ground. Then Turtle used a knife to cut Hyena’s thought and slaughtered him. Then he said to the tree, “O tree! I am worshiping you! Father, I am honoring you!” and did everything required of him for the ritual. He tricked and killed his friend.

Ifa says this person should watch out for a friend who will try to trick and kill him/her in Ọlọgbọn Meji. That is how Ifa said it.

RETRIEVED FROM http://ask-dl.fas.harvard.edu/content/120-l-gb-n-oturup-n-meji

WHY NIGER DELTANS DO NOT WANT TO BE PART OF BIAFRA

Former President of Nigeria, Goodluck Jonathan yesterday delivered a lecture at Texas US on why remaining indivisible with Nigeria than joining forces with Biafrans in splitting the country will pay Niger Deltans more.

I begin this write-up by saying that I mean no ill-thought towards the Biafran struggle or Igbos in general. What I’ve written here are mainly my personal reflections concerning the Niger Delta, especially with regards to non-Igbo groups and their stake in the Biafran movement which has been rebirthed for some time now. I am not a mouthpiece for the Niger Delta but I believe I’ve been in the Niger Delta long enough to know our problems and our stand. I’ve also interacted with many Niger Deltans to know their stand in the Biafran struggle.

When I use the term Niger Delta, I am referring to the region covering Delta, Edo, Bayelsa, Rivers, Akwa Ibom, and Cross River states. However, I understand that the region also covers Ondo, Imo, and Abia states. I’m not concerned with the latter because they are either Igbos or Yorubas and have their own struggles. The ethnic groups within my coverage include Urhobo-Isoko, Bini, Esan, Itsekiri, Ijaw-Epie-Ogbia, Ogoni, Afemai, Efik-Annang-Eket-Oron-Ibibio, Ogoja, Ejagham, and other groups in Cross River North. Ikwerre, Ukwuani, Ika, Aniocha, Ogba, and other Igboid groups, are not included. Historically, Biafra covered all the Niger Delta states EXCEPT Delta and Ondo states. This fact must be emphasised.

Pro-Biafrans are welcome to debate and address my issues in a civil manner. I understand that most pro-Biafrans resort to insults when salient issues are addressed.

Please let’s set a good precedence from hereon.

1. Biafra may not be better for Niger Deltans because Niger Deltans may end up living one form of subjugation for another. The argument Igbos have made for their freedom is the desire to be free from Hausa-Yoruba domination. That argument also applies to the average Niger Deltan. Igbo, no doubt, will be the major ethnic group if Biafra is actualised. Ijaws may have a stake due to their numbers. What about the Ogonis, Urhobo-Isokos, Itsekiris, Efiks, etc? Where will they fit in at the national level? The sad reality is that another Nigeria will just be made manifest and resentments will build up. What will really be the fate of minorities? Will they fare better in Biafra or alone? In Nigeria, big groups such as Hausa, Yoruba and Igbo checkmate each other’s excesses very well. Who will checkmate that of Igbos in the new nation?

2. Where will the capital be located? If we are to follow the notion of central location, the capital of Biafra won’t be Enugu but around Umuahia-Ikot Ekpene axis. Will Igbos allow their capital to be sited in a non-Igbo location? This is a very salient issue because you don’t expect the riverine Niger Deltan in Twon-Brass, for instance, to journey all the way to Enugu to see their President. It has to be a location where ALL BIAFRANS can access easily. Enugu won’t go.

3. The issue of annexation comes to play. For so long, e-Biafrans have annexed Niger Delta as part of the proposed nation. The map below shows us what Biafrans have drawn to constitute the new nation:

If we judge from this map, it means all groups in the Niger Delta have been annexed. My question is whether the leaders of these groups have been consulted before the annexation was done. I, for one, know that Urhobo-Isoko and Efik-Ibibio leaders have not approved of Biafra neither have anybody in these regions declared Biafra. So how and why were they included in the proposed map? Little things like this bring distrust and I understand that many of these non-Igbo regions have disowned the map and pledged allegiance to Nigeria. The declaration by the Delta State government is a case in point. I see this as forceful annexation. The so-called e-Biafrans have also not done much in calming the nerves of the people of the annexed regions. I’ve seen comments such as “if you don’t like it, go and stay in Sokoto”, “all land in the South is Biafraland”, etc. Is it not ironic that a group of people who want freedom want to annexe others?

4. What languages will be made the official languages of the new nation? I have seen several posts by e-Biafrans where Igbo was proposed as the official language of the new republic. What then will happen to other languages such as Urhobo, Isoko, Okpe, Efik, Ibibio, Oron, Ogoni, Eleme, Okrika, Kalabari, Bini, Esan, etc? Will they die off because of Igbo? Certainly NOT! If English is made the official language, the Igbo majority factor will kick in. If your name isn’t Chukwuemeka or Oliseh, Amarachi or Nneka, etc, you won’t get any appointment nor shall you be recognised. These are things we can’t deny. We are very ethnocentric in Africa.

5. What and what have Igbo nation done for Niger Deltans to gain their trust? Every day I see Igbo youths making enemies where there were none. They constantly use the agency of the internet to sprout controversy, hurl insults at dissenters and make unfounded claims. There is this general air of mistrust for Igbos by some Niger Deltans, particularly by Urhobo-Isoko and Bini people. What have Igbos done to checkmate this? Has any Igbo leader or group extended the hand of friendship to the Niger Deltans. Mistrust cannot be wished away. Most Niger Deltans would rather follow Hausas as slaves than follow Igbos as kings. This is the real reality and truthfully, Igbos caused this.

6. Who will lead the new nation? Obviously, Nnamdi Kanu, their hero, has fought tooth and nails for Biafra and he is currently cooling off in jail. If Biafra comes today, who will be the interim leader and what modalities are in place for subsequent leaders to be elected? Igbos have been the only ones fighting for Biafra since time immemorial with a handful of other groups here and there. Will Igbos allow other groups to rule over them? Will they allow an Urhobo man to be President, for instance? This is not a case of mere wishing. We have to understand that Niger Delta groups MAY NEVER BE ALLOWED TO RULE BIAFRA IF IT IS ACTUALISED.

7. Still on the issue of leaders, are the new leaders going to fall from the skies or they are simply going to change addresses from Abuja to Enugu. If so, what will change in the new nation? It is not arguable that Igbo national leaders are the most corrupt persons in Nigeria. If these same people are the ones to rule the new nation then there is no hope because corruption will be so rife that the economy of the new nation will shut down like a knocked engine. If we argue that new and younger leaders will arise, we still have the issue of who fought for Biafra to contend with. Most pro-Biafrans will not allow someone who sat at the periphery of the struggle to just come and waltz power away from the “heroes” of Biafra. If this is true then we will not have a proper democracy in Biafra.

8. Will Biafra be a utopia? The impression that e-Biafrans give is that Biafra will be perfect and we all know for a fact that this is not true. Apart from the issue of corruption and sentimentalism that have been addressed, we still have the issue of development. Where will money be generated from to develop the nation? In the whole of the proposed Biafra, only Port Harcourt and Onitsha are economically viable cities. Where will the investors come from? Why should they invest in a volatile country? Only in Warri, we have Ijaw, Itsekiri and Urhobo at loggerheads, imagine what would happen to the whole nation. Secondly, I am sure that no Niger Deltan will allow his “oil” to be used to develop Enugu like what happened with Abuja, and is still happening today. Niger Deltans are getting wiser and by the time the new nation is formed, matters that border on oil, wealth distribution and infrastructural development will be raised.

9. The current structure of the proposed nation, as shown in the map earlier embedded, favour Igbos with more states. Urhobo has one, Efik-Ibibio has two, Itsekiri has none, etc. How will this be addressed? Certainly, every ethnic nationality will want adequate representation and so the structure on that map will never work.

10. Last, but not the least, is the issue of referendum. Some Biafrans are already calling for a referendum which will involve all parts of the proposed nation. I am pretty sure how this referendum will turn out. However, for the sake of being hypothetical, let us imagine that some ethnic groups/states vote against Biafra by the majority, what will be their fate at the end of the day? Secondly, will the result of such a referendum be true and honest? I understand that electoral malpractice forms a part of our identity. How are we going to get a true reflection of people’s thoughts? Thirdly, if states and ethnic groups do decide to vote for Biafra, what mechanisms are in place to contain Igbophobia, Igbomania, Igbocentrism, Igbo hegemony, Landgrabbing, and all issues that minorities have raised?

Above are the reasons why I feel that Niger Deltans will NOT subscribe to the Biafran movement. I have been very practical, philosophical and hypothetical in my approach. I do not speak for any group or persons but I present these issues for the pro-Biafrans to address. Niger Deltans can raise more issues that I have not raised. Finally, it should be noted that I expect insults directed at my person by e-warriors and keyboard mercenaries, as usual, but I won’t pleasure such persons with answers or altercations. If you raise good points, we can discuss like intellectuals.

By H.E. Goodluck Jonathan.

ODU IKA MEJI

ODU IKA MEJI © Olalekan Oduntan

KA RE FUN MI WA

The first one is Ika

The second one is also Ika

When Ika stands in a pair, then we have a true Ika Meji

The was the message to the Oba

Who would give birth to Oro

He was advised to offer sacrifice

He complied

Before long

Join us in the midst of all blessings

What turns Ika into two?

A good awo

Was responsible for us to get Ika Meji

A truly good awo

- Holy Odu IkaMeji

ODU IKA MEJI

The dog snarled for a long while in the bush

But his barking could never reach the home

The cultivator of the farm does not know the sacred ground of ORO

The pregnant mother cannot see the bottom of her pregnant stomach

This is the IFA cast for OKE, the Mountain

When OKE was in the midst of enemies

OKE was in the midst of stones

OKE stood strong

OKE stood very strongly

ODU IKA MEJI

Ifa je bo na o je

Ela je bo naa o rode orun gbure

Iba rere awo ina

Lodifa fun ina

Won ni ko rubo ko baa lee lase

Maje ki nku, erigi alo

Jenkelewi

Difa fun ojigolo

Ti nlo o dena daje

Aje ki I pa omo ese je

Ifa golo nmo se yun

Ifa golo nmo se bo

Fife ire ni i foju jo ina

Difa fun olokun eseri

Inaki sekun dale

Ifa giyan ni mo se yun

Ifa giyan ni mo se bo

Ki ajinde ara ma je fun gbogbo wa bayi ifa

Ase!!!

THE TRUE STORY BY LUTH TEAM THAT TREATED HIM TREATED HIM

Rejoinder from LUTH.

RE: INSTAGRAM VIDEO CLIP ON MR UKATO DENNIS, MALE/38 YEARS

THE TRUE STORY BY LUTH TEAM THAT TREATED HIM

The attention of LUTH Management has been drawn to an Instagram video clip of an unnamed man (on Judespeakztv) accusing LUTH and several members of our Medical Teams of negligence and corrupt practices. LUTH Management has spent the past 24 hours investigating these allegations and found them to be unfounded, crude, malicious and uninformed. The accuser already went public with details of his deceased brother’s medical history and the Hospital is therefore compelled to clarify the information already misrepresented in the public domain. Please find below the true record of events:

Mr. Ukato Dennis was a 38-year old gentleman who came to Nigeria from Italy a few weeks ago and was on his way to the MM Airport to embark on his return journey to Italy when he developed  an acute ischaemic (cardio-embolic) stroke on May 12, 2021. The stroke was apparently caused by a longstanding underlying heart condition for which he had reportedly undergone surgery in Europe. His condition was also complicated by recurrent convulsions (from a previous stroke) and abnormal heart rhythm (atrial fibrillation) against the background of residual neurological deficits from a previous stroke. Although he was rejected at many hospitals where he had been rushed for emergency help, Mr Ukato  was admitted into LUTH’s Private Wing.

Within 48 hours of hospitalization, his condition further deteriorated with development of an acute respiratory syndrome for which an urgent chest CT-scan was necessitated. The CT findings were consistent with and highly suggestive of an Atypical Pneumonia due to COVID-19 infection. Based on the current community transmission of COVID-19, the patient’s travel history, comorbidities and the consistency of the radio-diagnostic evaluations, the sudden Oxygen desaturation was deemed entirely plausibly due to COVID-19.

In the interim and while LUTH Medical Team provided supportive care, his deterioration required  for him  to be transferred to an Intensive Care Unit with facilities to accommodate suspected COVID-19 cases while  arrangements were also made for sampling to confirm the Covid-19 status with PCR test. At the time however, the Hospital’s ICU was at full capacity. This was communicated to the relatives on ground. The relations were also regularly updated by the multi-specialty team (Anaesthetists, Neurologists, Infectious Disease Unit, Cardiologist, Radiologist etc) and apprised of new developments.

Unfortunately, the patient passed on while arrangements were being made by the relations to secure ICU bedspace at other centres outside of LUTH.  At no time was the patient’s ongoing care abandoned as insinuated in the malicious and mischievous video.

Furthermore, it is unconscionable that the individual raised accusations of bribery against the Chief Medical Director who has never met the patient, his relations on ground and the accuser in diaspora. It is also noteworthy that 3 of the 5 doctors mentioned in the video are Radiologists, and the only offence they committed was to have done their jobs credibly (signed the CT scan report).

Even the accuser attested to the patient having been rejected at several hospitals prior to presentation in and acceptance by LUTH specialists who stepped in and provided expert care to the severely ill young man.

As committed Medical Practitioners, we are pained at the death of any patient. Mr Ukato’s demise was in spite of the care we gave him and not due to negligence on our part. His demise was a consequence of the progressive deterioration in his heart/lung functions, severity of several other comorbidities which led to his admission. It is also important to note that at no time during the time the deceased was in LUTH did his wife or relatives express any reservation about the care given to him. The channels of communication were cordially maintained between the team of Doctors and the wife plus at least two individuals who presented themselves as brothers of the deceased.

LUTH prides itself in the professionalism and empathy of our staff at all times and, especially, in this particular instance where our staff went beyond the call of duty while the ill-informed accuser made uncharitable video in Europe. The narratives of the man in the video are starkly at variance with reality and we cannot but wonder what his intentions could possibly be. 

We therefore thank the numerous well-wishers who have expressed their solidarity with LUTH. Nigerian doctors are some of the best in the world and many who stayed back are gladly serving our country and always championing the cause of excellence in medical care for all. LUTH is proud of our staff who work diligently everyday to give succor to Nigerians. We do not take bribes and we stay above board in the discharge of our duties.

Lastly, we have reported this case to the police for further investigations of the bribery allegation and LUTH Management has asked that there should be a Coroner’s inquest on the case to clarify the man’s unfounded and wicked allegations.

Thank you.

Prof. W. L. Adeyemo

LUTH CMAC

IFA WAKE UP CALL

My ÌTANIJÍ/ ÌSÍTÍ/ WAKE UP CALL today Saturday May 22, 2021 at our Temple, Indigene Faith of Africa Ijo Orunmila Ato inc. 19th October 1953 was taken from the Odù, ÒSÉ OGBÈ( ÒSÉ AFIBISÓLÓORE).

Àkólé/ Theme:

Rántí ìlérí rèe nígbàtí ara bá tù ó kí ìdera náà kólè ba o kalé.

Remember your promise when you are comfortable so that the comfort can last forever.

Ese Ifá/ stanza:

Àdáfòsòrò lalè 

Adífá fún Gbúke tíí se àrèmo Oba

Kòìpé kòìjìnà èyin òrí Ifá ojó nnì bí tí ńse..

Àdáfòsòrò lalè ( Name of Babaláwo)

Cast divination for Gbúke( a hunchback)

Who is the eldest son of the King

Before long, can't you see the divined message coming true?

The super story:

Gbúke, a hunchback, was the eldest child of a king. He was aware that no prince with physical deformity would be installed as a king in Yoruba land and this was a great concern for him. How would he become a king if his father passed away? He was ashamed of himself and sometimes queried Olódùmarè, why he was created in such way. Why was he different from his peers? He had been nurturing this depression for a long time before he was advised to seek spiritual solution to his problem. They told him, with Ifá, nothing is impossible.

He therefore visited the Babaláwo, Àdáfòsòrò lalè who divined for him and the above Odù, Òsè orógbè was revealed. Ifá told him that his deformity is not incurable if he could offer some sacrifice but the most important warning is that he should not betray his benefactor. He complied and made offering which had to be taken to the forest under a tree called ìrókò by Gbúke himself.

He put the sacrifice down and was about to leave when he saw a big snake, Erè ( Python) which wrapped him up with its tail and stretched him, he lost consciousness. After sometime, he regained consciousness. He looked and touched his back, the hunch has disappeared. What a miracle? Ifa is great. The snake was beside him. The snake in its voice calmed him down not to get scared. The snake said, "I have removed your hunchback. What is your promise to me?. He told the snake he would be grateful forever. The Snake asked, how would you show appreciation? He said he would never kill or eat a snake for the rest of his life and it would be a taboo to observe in his generation and the next generation.

Then the above theme was drawn, " remember your promise when you are comfortable so that the comfort can last you forever". The snake disappeared  to the forest and he left for home. When people saw him, they were surprised. Even the Babaláwo didn't expect the miracle on the day of offering of the ritual. He thanked Ifá and Ifá thanked Olódùmarè.

To cut long story short, the King died and Gbúke was made the next king. As was the custom, any new king must be served with fresh animals killed in the forest as a way of celebration for 3 years. The first year, they hunted for animals, there was no animals in the forest. They only found the snake. They reported to the king because he had instructed them not to kill the snake in accordance with his oath. He insisted that the snake should not be killed. The second year, it was the same situation. Don't kill the snake. 

The third and final year for this ceremony to be over, no animal found except the snake. Then suddenly the power abuse that had wrecked many leaders took over him and ordered that the snake be killed. He asked, why wouldn't ceremony of serving the king with fresh animals occur during his reign? The hunters returned to the forest to kill the snake but the snake stopped them requesting them to carry it to the king for confirmation. The hunters granted the request and brought the snake to the palace. The snake asked, "Is it true that you ordered my killing?. The King answered, yes, with another question, "Are you superior to the king"?

The snake questioned again, "Have you forgotten your promise? The King answered that the promise had expired. 

He instructed the hunter to kill the snake. As the snake was shot, the King Gbúke, fell from the throne and the hunchback returned. He was instantly dethroned. WHAT A CALAMITY?

What have you learned from this Odù and the story? Let's learn from one another.

Stay blessed.

From Araba of Oworonsoki land Lagos Nigeria. 

Asèdá Awo and Trustee of Ìjo Òrúnmìlà Atò inc.

ODU OSA MEJI (OSA ELEYE)

ODU OSA MEJI © Olalekan Oduntan

Ifa advises whoever this corpus is revealed for that he/she should offer sacrifice and heed warnings, so that he/she would not go astray.

Also, ifa warns him/her on any assistance that he/she may render to someone so that he/she may not blame him/her self at last and he/she should not allow anybody to wear his/her clothes, unless the cloth is no more useful to him/her.

Ifa said there is a spiritual illness affecting this person in the stomach, blaming same on witches.

Hear what Odu Ifa Osa Meji says:

Idunkundun oyo

Ifokufo ogbigbi

Ijekuje adan nii fi ntenu nsu

It cast divination for the major 16 (Odus) Ifa corpuses when they were coming from the heaven to the earth;

They were advised to offer sacrifice, (two kola nuts, their worn clothes, he-goat, corncake, beancake and ifa leaves);

They all complied, except the Osa Meji, who insisted that he wont use his cloth to offer sacrifice;

So, on their way coming to the earth, Ejiogbe that was leading them saw the mother of all witches naked and shivering by the road side;

The mother of witches pleaded with Ejiogbe to carry her down to the earth, but Ejiogbe made her understand that he couldn’t carry her because he had used his clothes to offer sacrifice in the heaven and there is no more clothes for him to use to carry.

So, Ejiogbe went away, along with all the other 14 ( (Odus) Corpuses except Osa Meji, who was clothed;

When the mother of birds (witches) saw Osa Meji, she begged him seriously to carry her to the earth and Osa Meji agreed;

Osa Meji opened his mouth and she (mother of birds) got into it;

Upon getting to the earth, Osa Meji asked the mother of witches to come out from his stomach, as they are at the requested destination;

But the mother of birds refused to come out, saying Osa Meji’s stomach is very warm and he should let her stay there forever;

Osa Meji was very shocked, given his supposed act of kindness, and he told the mother of birds that she will starve, as there is no food for her to eat in his stomach;

The mother of witches responded that, what of Osa Meji’s intestines? “That is what I will be eating.!”

And, truly she began to eat up Osa Meji’s intestines; This was how continuous agony arising from stomach pains with the Odu from then on;

Osa Meji consulted Ifa on what he could offer that will make this mother of birds come out of his stomach;

He was advised to offer all the intestines of an he goat and palm oil as sacrifice, which he should place it at three junctions and he complied;

After placing the sacrifice as directed by Ifa, he started vomiting all from his stomach on the sacrifice;

That was how Osa Meji conquered the mother of wiches;

Osa Meji, feeling relieved, began dancing and rejoicing, praising the Ifa priest, while the priest was in turn praising his Ifa. So, ifa be praised.

MY CHILD IS DOING WELL SYNDROME

Few years ago my daughter had to leave from primary 5 at age 10+ to secondary school for many reasons I thought was okay. Sincerely, I think she is doing well to date.

2 years ago it was my son's turn(same age as both are born in March) and when the issue came up I dismissed it completely. More than half of his class left. I told him to have a nice time enjoying grade 6.

Last year he got into school and trust me the difference was clear. Let me pause and share the experience I have had with preteens and teens as I work with them professionally and privately.

I noticed that when we have trainings, some teens are lost in their own thoughts/world, distracted easily and many times staying away from others. They are the ones who misplace their materials, are unable to cope with tasks, forget easily and lack a sense of confidence expected at that age.

On further investigation, I realize that most (not all of course) of these children either didn't complete their primary education or went to school at a tender age. Again, not all, but most!

When my son got back from the first term in school, the only thing he misplaced was his bathing bowl and he kept whining about how he was going to find it. Meanwhile, I heard parents complaining/crying of how their children came back with empty boxes, why wouldn't they? They are immature for goodness sake. 

My son got to school and stayed in school. Not one call for anything or any reason. That was strange as during my daughter's time I got a call almost every fortnight for one reason or the other. But remember she was "doing well" with her academic work(The poor girl was just not ready, that's the truth).

My  point here is the concept of doing well should not be limited to "academic work", that is only one aspect of a child's life. How about emotions, confidence, spiritual, ability to withstand peer pressure? How about executive function skills? 

A combination of all this will determine whether your child is doing well or not.

Let me also mention that without facilitators knowing my son they came with the same report after the teens Easter camp "that boy is so confident, stable, asks deep questions, etc". Funny enough, my neighbor said to me "Brian's confidence has greatly improved!". At this point, I began to give the whole thing some serious thinking. Was it that obvious?

 I recently met a 10 year old who was accused of doing something he didn't do, another 9year old was laughed at for being an introvert unable to relate with peers, both of them began to get depressed  and further enter their shell (but somehow maintained good grades). It took some investigation to discover what the problem was.

Some parents give me 1001 reasons why their children should be in secondary school at a tender age or why they should skip a class, then they ask me what is my reason for discouraging them. I have no reason actually because the child is yours but I always mention "the process of time". You can never frame it, or fake it, neither can you clone it. It either happens or doesn't happen, and the effects always show.

I know some parents will tell me their children finished school at 14 and are doing very well. But if we speak to the children in their absence you will see a deep need for something else, something more. Maturity comes with age and time. Allow your childen go through the process of time. Stop forcing your childen to grow up, there are negative effects.

How can an 11 year old be in ss1 with people who are 16 years old and you think she is doing well because she has straight  A's. Older children are being bullied, how much more her? Most of these very young ones are so lonely you don't want to know.

You put your child through that stress and you brag about it? She cries herself to sleep almost every night but you are on social media showing off her awards.

May parenting ego not cause us to hurt these young ones committed into our hands to nurture. 

Blessings!!!

©️ Etima Umeh 

Responsible teens coach.

HISTORY OF ILORIN

Hundreds of years ago, there was a forest called Oko-Erin, there were many elephants in this bush, that was why it is called Oko-Erin [elephant forest], only the brave and powerful hunters lives in this forest. Òjó Oníṣekúṣe [Ojo the promiscuous], who was from Ijesha, was the first hunter to arrive Oko-Erin he was a brave and powerful hunter. Ẹ̀mìńlá from Ìlá- Ọ̀ràngún also came and met Òjó Oníṣekúṣe in this forest; he was a powerful hunter too.

Both Òjó Oníṣekúṣe and Ẹ̀mìńlá does not live at Oko-Erin, they only hunt for a while and return to their family. Ọláderin arrived Oko-Erin after Ẹ̀mìńlá and Òjó Oníṣekúse. Ọláderin has a hut in this forest; he was the leader of all the elephant hunters at the time and he was the first settler at Oko-Erin. He was from Oyo Alaafin. Whenever his co-hunters returns from hunting, they took some rest at Oladerin’s hut, Oladerin was so powerful that both humans, elephants and other animals fear him. Laderin has a big pot of concoction, when he enters this pot, he can turn to any type of animal he desires. That was why he was referred to as Ola di erin[Oladerin.] There was a stone used for sharpening their machetes at Oladerin’s hut, whenever their machetes got blunt; they took it to Oladerin’s hut to sharpen it on this particular stone. while heading to Oladerin’s hut to sharpen their machete, if anybody asks them where they are going, they would say “mò ń lọ lọ irin mi lọ́dọ̀ọ Láderin” [I want to go and sharpen my machete at Laderin’s place] they used to call this stone Ìlọ irin [a sharpener]Ilorin derived its name from this stone. The stone they used for sharpening their machetes is still at Bámidélé house in Ilorin until today. Ojo onisekuse was said to have fled Oko-Erin because of his promiscuity, he was fond of sleeping with his daughter and families, and this act is forbidden when he was caught, he had to flee Oko-Erin. Eminla went back to Ila-Orangun, while Ojo onisekuse fled to Ojoku near Offa where he later died.

People started coming to Ilorin from villages around Oyo to live with Laderin, some of the hunters too decided to settle at Ilorin with Laderin that was how Ilorin started to expand. Laderin was the first chief [baálẹ̀] in Ilorin; there was no other tribe in Ilorin as at this time aside from the Oyo indigene and its environs.

After Laderin’s death, his son Pàsín took over as the second chief [baálẹ̀ ] during Pàsín reign as baálẹ̀ in Ilorin, Bashọ̀run Gáà was disrupting the peace of Oyo, Pàsín interfered in the issue because he was not pleased with the way Bashọ̀run Gaa was tormenting the people of Oyo; this was what led to Pasin’s death. Bashorun Gaa killed him in an open space. After Pasin’s death, Àlùgbìn the son of Pasin became the next baale in Ilorin. During Alugbin’s reign, Ilorin has become a big town. After Alugbin’s demise, his son Àfọ̀njá became the new baale in Ilorin. Afonja was brave, courageous, and fearless; he was a warlord who possesses supernatural powers.

Afonja became baale in Ilorin during the reign of Alaafin Abíọ́dún Adégoólú in Oyo kingdom. After the demise of Alaafin Abiodun Adegoolu, another king was crowned in Oyo, his name was Aólẹ̀ Aróganganlóyè; he was a powerful king. Before Aole was crowned a king, Afonja has become so powerful that he was feared by everyone in Yoruba land, he has waged war against many Yoruba villages, he waged war against some villages near Ilorin, overpowered them and rule over them; he has waged war against few villages like Ìdòfìàn, Òkè-Òyì, Ìbẹ̀rẹ̀-Igbọ́n, Ẹlẹ́rínjàre, and many villages close to Ilorin. Many villages near Ilorin are no longer in existence due to Afonja’s war against them. Some of these villages see Afonja as their god. Most people no longer fear the Alaafin, the only person they fear and dread was Afonja; they often say “Bí Aláàfin ó bá bínú kó bínú, bí Àfọ̀njá ò bá sáà ti bínú àbùsebùse” [If Alaafin like he can get angry as long as Afonja is not.] Nobody dares question whatever Afonja does. Aole has heard of Afonja before he became the king that he is more like a devil. After Aole was crowned as the Alaafin, Ọyábí was the Ààrẹ ọ̀nà kakaǹfò [the Yoruba generalissimo.] After Oyabis’s death, Afonja insisted that he would be the next Yoruba generalissimo [Aare ona kakanfo] meanwhile, Afonja’s mother was from a royal family in Oyo, they told Afonja that becoming the Yoruba generalissimo is ridicule to him, and the royal kingdom, but Afonja insisted that he must be the next kakanfo. Alaafin Aole agreed to make him the Kakanfo and this was the genesis of the problem in Yoruba land.

It was customary in Yoruba land that whenever a new kakanfo in chosen, the Alaafin must send him to war to ascertain how powerful the new kakanfo is, the warrior would ask the king to tell them who his enemy is, and whoever or a town the Alaafin declares as his enemy would turn to ashes my the armies. Afonja and his armies were expecting the Alaafin Aole to send them to war, but Aole did not. There was a reason why Aole did not send Afonja the new kakanfo to war; he knew that whatever war he sent Afonja, he will definitely win, and he doesn’t want Afonja’s supremacy to keep spreading in the Yoruba kingdom, he believed that Afonja was a rascal. Afonja suspected that Aole does not like him, and Aole sees Afonja as his enemy and the major threat to his throne. He thought to himself that Afonja might want to overthrow his throne. One day, the Ọ̀yọ́mèsìs who was the head of chiefs in Oyo kingdom that gives advice to the king asked the Alaafin Aole to tell them who his enemy was so they can tell the armies to wage war against his enemy. They said it is an abomination to elect a new kakanfo without sending him to war to know how powerful and capable he is. Alaafin Aole opened up to them that his only enemy was Afonja the new kakanfo that forced himself on him; he said his enemy is powerful than he is. Moreover, they are from the same royal family and he is confused about what to do.

The Oyomesis told Alaafin Aole that they know what to do; they assured him that he would conquer Afonja, they agreed to send Afonja to a war that he won’t return. It is forbidden for any kakanfo in Yoruba land to reject any war that Alaafin sent him, and it is necessary that kakanfo win the battle or never return. They connive to send Afonja to wage war against Iwere. No one has ever dare wage war against Iwere in the history, this was as a result of two things, firstly, Iwere was located on the hill, it is difficult to wage war against them. Secondly, the mother of both Alaafin Abiodun and Aláàfin Àjàgbó who reigned in the year [1587-1624] was from Iwere, Ajagbo was the one that established the kakanfo, and it was in their agreement that no kakanfo will ever wage war against Iwere. They believed that if Afonja wages war against Iwere, he would be killed. Peradventure he won at Iwere, another plan was for the Oyo armies to kill Afonja on their way. Their plan was not to disclose to Afonja that he is waging war against Iwere, they planned to lure him to the battlefield before telling him that Alaafin Aole wants him to wage war against Iwere.

One of Afonja loyalist went to him and disclosed their plan to get rid of him, after the plan has been revealed to Afonja, he pretends as if he doesn’t know their plan. On the day he was to go for war, he was set with his armies to do the order of Aole, the Aole’s armies were leading him to Iwere, when they got to Iwere border, Afonja wage war against Alaafin Aole armies and killed them all. Afonja returned to Oyo with his armies, when he got to Oyo border, he sent a message to Alaafin Aole that their secret has been opened, he said he should commit suicide or he Afonja would wipe out his entire family. Aole knew he has no option than to do afonja’s wish; he went into his room and brought out a pot with six arrows in it; he shot one arrow to the east, one to the south, one to the north and one to the west. He started to curse the entire Yoruba race with strong incantations as he shoots the arrows. Part of his curse was that the Yorubas will never agree on one thing and they will never love one another, he said the Yorubas would become slaves under the tribes they have ruled over, and whomever the Yorubas helped will always pay them back with evil. After all the curses, Aole lifted the pot and smashed it, the put brakes into pieces; he said no one would be able to revert his curses. After the curses, Aole poisons himself and die.

After Aole’s demise, Adébọ̀ was crowned as the new Alaafin in Oyo, there was turmoil in the whole of Yoruba land during this time, Afonja withdrew Ilorin from the authority of Oyo, and he said they no longer wanted to be part of Oyo. No one dares question Afonja, except the one who wants to die prematurely. Afonja was looking for all means that the authority of the entire Yoruba race would be under him so he can rule over the entire Yorubas. It seems Aole curse was working faster on him. Afonja neglected Alaafin completely, he never takes any order from him. Afonja has the enormous armies in the entire Yoruba race then. He began to wage war to all Yoruba villages and towns; this makes him be more dreadful. Afonja wanted to rule over the Yorubas, he then sent for a man called Álímì who was a Fulani man and alfa from the north to be his herbalist who will fortify him with more supernatural powers. While Alimi was coming to Ilorin, he came with his entourage who are Hausas and most of them were his slaves. Afonja also sent for one of his rich friends called Sọlágbẹrú to settle with him at Ilorin in other to achieve his aim. Solagberu also came and settled at Òke-Súnà in the outskirt of Ilorin; Afonja was ruling over them. Some slaves will run away from his or her master and run to Afonja, and no one dares to question him that he snatches his or her slave. Most of the Muslims stay with Solagberu because he was a devoted Muslim who is rich and wise.

After Adebo’s demise, a new king called Máàkú was crowned as Alaafin Oyo, they sent a message to Afonja that a new king has been crowned in Oyo. Afonja asked them the name of the new king, and they told him his name is Maaku [Don’t die.] Afonja replied that “ìgbà wo ni máàkú ò ní kú” [he would eventually die].

Afonja began to recruit the Fulani and Hausa armies into his armies and everyone address them as Afonja armies, they call these armies Jànmọ́ọ̀ [comrades] . They wage war against Ìgbómìnà land; Afonja’s name started spreading across Yoruba land. The janmoos after waging war to towns and villages return with foods and different possessions of the people they wage war against; they were increasing in numbers as time. Whenever they don’t go to war, they torment the people of Ilorin by stealing their livestock. These Fulani armies were so enormous that Afonja himself don’t know their numbers, no one dare report this janmoo armies to Afonja. At a time, Fágbohùn who was the baálẹ̀ of Jàbàtá confronted Afonja that his Janmoo was disrupting the peace of the people and if care is not taking, the Fulanis and the Hausas he was shading will destroy Ilorin. Afonja sent for Alimi to consult for him if what Fagbohun said was actually true. Alimi told him that The Fulanis and the Hausas were gods sent to assist him, he said the Yorubas are planning to destroy Ilorin. Afonja was so furious, he wanted to kill Fagboun, but Fagbohun quickly runs for his life. This issue led to a quarrel between Afonja and his friend Solagberu because he advises Afonja to send these Hausa and Fulani armies out of Ilorin because Alimi is a hypocrite and he has compromised. Fagbohun vowed to support Afonja on this; he also told Afonja that Alimi has hypnotized him.

Afonja was happy that he has nothing to fear because he has more than enough armies, he doesn’t know that they were not faithful to him. These janmoos knew that Afonja been a Yoruba might decide that they should leave Ilorin and it’s environed any time, Afonja armies who were Hausas and Fulani went to Alimi and told him to be their godfather and Alimi accepted their offer.

It was too late before Afonja got to know that they were planning to overthrow him. He was preparing for war to correct his wrongs, he wanted to set Ilorin free from Janmoo, he told Alimi to leave Ilorin with his men, Alimi refused, he said they can’t leave Ilorin, Alimi joined hand with the Janmoo to fight Afonja, the war broke out between Afonja and Alimi his close friend.

Afonja sent for Oníkòyí and some other warriors to come and assist him but they denied his request. He sent for Solagberu at Oke-Suna, but he did not answer him, he said he started it alone so he should finish what he started. Before Afonja knew what was happening, the war he was preparing for was already with him. They started to shoot their arrows at him. The arrow found on Afonja’s body was more than five hundred thousand. Afonja died standing on his foot, they were scared to move close to him thinking he might be performing some magic; the arrows were all over his body that there was no space on his body without an arrow; it was the arrows that don’t allow Afonja to fall. The brave one amidst them moved close to him and shot him another arrow; it was then that he was certain Afonja is dead. All the Yoruba armies have fled, no one to render assistance to Afonja.

They took Afonja’s corpse and burnt it after which Alimi went to Afonja compound and lure them that there was a little misunderstanding between him and his friend Afonja, that he was very sorry for what happened. Alimi rebuilt Afonja’s house, took the post of baale away from Afonja’s family, and became a baale. He was the first baale of their tribe.

Alimi later killed Solagberun that said he is not interested in the war between Afonja and Alimi, he beheads him in the open.

By Abd Lateef Niasse Agbajelola

Sacred Odu Ifa Ogunda Meji: For those of us that love to learn from Ifa

ODU OGUNDA MEJI © Olalekan Oduntan

Two men went to consult Ifa on how they can have a meaningful life. Their names are Onírèsé Ile and Onírèsé oko.

The Odu that was revealed to them was Ogunda meji. The Babalawo explained the message of Ifa to them that they should not focus on money, all they need to focus on is how they will give birth to lot of children because child bearing is their way to success.

Onírèsé Oko complied and he started giving birth to children while Onírèsé ile did not listen to Babalawo’s advice and he kept working and making money.

During their yearly festival, Onírèsé ile will dress gorgeously while Onírèsé oko that listened to the word of Ifa and his children will dress in rag to the yearly festival.

Onírèsé ilé will start singing to abuse Onírèsé oko that:

Onírèsé o Ire dé

Òkò Ìrèsé ò iré dé

Onírèsé Aso re da?

Translation:

Òkò Ìrèsé Aso l’ewà eni

Onírèsé blessings has come

Oko Ìrèsé blessings has come

Onírèsé where are your cloth?

òkò Ìrèsé cloth is the beauty of life.

Onírèsé oko and his children will leave the party in shame and humiliation.

The disgrace went on for years, when Onírèsé oko children started growing up to be adults, the two men (Onírèsé ile and Onírèsé oko) were already growing old so Onírèsé Ile could not work like he used to work in the past, all his cloths were already turning to rags since he doesn’t have the strength to work and no money to buy new cloths.

Onírèsé oko children had started working in different fields of life and they started earning lot of money to take good care of their parents.

Another yearly festival was approaching, the children of Onírèsé oko were discussing on what to do for their father. Some suggested that they should buy a beautiful horse for their father to ride to the festival while some suggested they get a carrier to carry him to the festival.

As they were discussing on what to do, their oldest brother said they won’t get a horse nor get a carrier, he said they will all carry their father in their palms to the festival because they want people to know that their father has responsible children. And they all decided to get lot of best of the best cloths for their father to wear to the festival while he will be changing his clothes every hour…

On the festival day, Onírèsé ile wore one of his old clothes to the festival since he could not afford to buy a new cloth.

As the children of Onírèsé oko were carrying their father to the festival, people thought it was a king coming but to their surprise, it was Onírèsé oko. As they got to the festival, they dropped Onírèsé oko and he pleaded to everyone that he wished to sing a song. The song goes thus:

Onírèsé o iré dé

Òkò Ìrèsé o iré dé

Onírèsé omo re dà o

Òkò Ìrèsé omo l’ewà eni.

Translation:

Onírèsé blessings has come

Òkò Ìrèsé blessings has come

Onírèsé where are your children?

Oko Ìrèsé children is the beauty of life.

Onírèsé Ile left the festival in bigger shame while Onírèsé Oko lived the rest of his life in joy, happiness and peace of mind.

For those who are buying cloths instead of taking care of children, remember cloth will surely fade away but our children will continue to carry on our legacy.

May we continue to live in joy and happiness for the rest of our lives. Ase!!!

Source: Ooduarere.Com