Yoruba Commonwealth and Politics - Politics (70) - Nairaland
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OPC - Faseun & Adams Unite For Security Of Yoruba Commonwealth / SEUN - Re: Yoruba-commonwealth-politics / Goodluck Jonathan Returns From Commonwealth Assignment (photo) (2) (3) (4)
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| Re: Yoruba Commonwealth and Politics by Nobody: 12:12am On Oct 28, 2015 |
9jacrip can we try out some permutations to see if it works? Let me try some kamsiyo Ifeanyi Kosiso |
| Re: Yoruba Commonwealth and Politics by totit: 12:17am On Oct 28, 2015 |
[b]Proudly Yorùbá How is the Yoruba family unique? The Yoruba have a family structure, which is very unique. It is unique in the sense that it is community based and a form of grass root ‘government’. It is upon this grass root government that other tiers of governments within the society are built. There are two levels of family organization among the Yoruba people, the immediate or nuclear family level and the kinship or extended family level. These two levels highlight both blood and marital relationships. However, customarily, the most important and highly highlighted familial relationships are along blood lines. Yoruba families are customarily patrilineal and patrilocal in nature. What constitutes the nuclear family and the roles of members in it? The nuclear family consists of the father or baba, mother or mama/Iya and the children or omo. Polygamy is practiced among the Yoruba, men can marry more than one wife. Both the wives and the half brothers/sisters or Obakan in a polygamous family still constitute parts of the nuclear family. It is the duty of the father to fend for the entire family and especially the children. He provides for all their needs. The traditional Yoruba society is agrarian in nature, the children learn how to farm until they are mature enough to have their own separate portion of land. In the alternative, the father may look for appropriate trade or vocation for them. The boys get their liberty when they are married and start their own independent lives but within the same compound. The girls, on the other hand are married out into other families. The mother serves as the main ‘operation manager’ within the nuclear family. She is a wife, a mother and the administrator of the household economy. She contributes to the farm work, caters to the need of the family and is generally responsible for nurturing and directly molding the character of the children, especially the girls. In old age, children are expected to take absolute care of the parents by providing for all their needs. Bí òkété bá dàgbà, omú omo rè ni i mu ‘when the bush rat is advanced in age, it depends on its child’s breast milk for survival.’ What constitutes the extended family system? The extended family system is another layer of structure higher than the nuclear. Members of the extended family usually live in a large compound (a round structure with a court –yard at the center). It consists of as many nuclear families as they can have within the compound. They live a community based live. The agboole or agbo ile or family compound is headed by the baale or head of the family. He is the representative of the entire extended family in the village or town council. He acts as the caretaker of the family properties and also ensures that the burial ground or oju-oori of his predecessors are well taken care of. He makes sure that the family deities are worshipped as at when due. He ensures that there is peace and tranquility within the ebi or family by settling all scores and disputes that may arise. He is the custodian of (the) family tradition and knowledge. He may not necessarily be the richest among the men within the extended family but he is the oldest. Whenever he dies, the title is not given to his son or aremo, but it is given to the eldest living male within the family. The baale is also supported by Iyoaale or iya kaa who is the overall head of all the women within the extended family. She is usually the oldest amongst the women folks. She distributes and apportions duties to other women within the family. She also settles disputes amongst women. Whenever there are functions or ceremony within the agbo-ile, she co-ordinates the cooking and serving of food. She assists the baale in the day-to-day running of the agbo-ile. In most cases, when other women go out everyday to buy and / or sell; they all leave their children with her and she acts as the nanny for the agbo-ile. The entire members within the compound live a communal life. Someone’s business is everybody’s business. Whenever anybody has anything to do or he’s affected by anything, the entire family or ebi rally round him / her. As occasion demands, the entire extended family wears the same type of dress, shoe, cap and tie to match or aso-ebi if one of them is celebrating any event. Elders behave to the children within the compound equally without discrimination. The younger ones also respect the elders accordingly. The entire families are bound together by family ties or alajobi and nobody dares to go against the norms and values of the family. Anybody that does this, the spirit of their forefathers or oku-orun are invoked and the consequences may be calamitous for such individual. The Yoruba cherished family tiers so much. They believe that anyone with whom they have blood relations within the extended family is of the same father and mother. They have just five words with which they show family relationships. These are: Baba - Father Aburo - Junior Iya/ Mama - Mother Omo - Child Egbon - Senior There isn’t much ambiguity about these kinship terms and their usage. Any man within the extended family who is probably old enough to be one’s father is regarded as baba or father; likewise, any woman who is old enough to be one’s mother is regarded as Iya/mama or mother. Any man or woman who is older than someone but not enough to be one’s father or mother is regarded as egbon or senior. Likewise, anybody within the family that is junior to someone is regarded as aburo or junior. All within the family that are likely to be old or less than one’s son or daughter are regarded as omo or child; Yoruba culture abhors the use of the following phrases: i. My father’s younger brother ii. My father’s elder brother iii. My mother’s younger sister iv. My mother’s elder sister Whenever they are used, they are interpreted to mean that the speaker is overtly expressing the wish to distance himself/herself from the addressees. It is a subtle denial of any intimate relationship. The implication of the usage is that it invariably causes a breakdown of harmonious relationship within the family. Instead of the above phrases, they use the phrases below: v. Baba kekere younger or small father as against i above vi. Baba agba older or big father as against ii above vii. Iya/ mama kekere younger or small mother as against iii above viii. Iya/ mama agba older or big mother as against ii above. These terms, along with references to vocation, residence (if the person in question resides outside the compound) and so on, can also be used to identify the many different baba and iya that a person has within the extended family. Marriage is a family affair in Yoruba land. Even though, the boys may approach and woo any girl of their choice, it is the father and other men within the extended family that will go to the girl’s house to seek her hand in marriage from her parent. Consequently, marriage is considered a bond between two families ‘idana’ and not just between the oko husband and iyawo/aya wife. The families that are united become ana or in-laws which is another cherished relationship within Yoruba society. How is polygamy practiced? The custom of ‘one man, many wives’ is both traditionally and contemporarily acceptable among the Yoruba people. The practice of polygamy allows men to marry more than one woman. However, men marry as many wives as their financial capacity can allow. Some marry two, three, six, eight or even more. It is a welcome development. In certain places within the Yoruba society, the man’s affluence, wealth and even popularity are measured based on the number of wives and children he has. The wives or orogun live harmoniously within the same compound. They behave as sisters. Although, there are cases in which the wives or orogun are always at loggerheads even on trivial issues. Within the family at large, elders do not joke with their first wife or iyaale. The first wife or iyaale is very powerful. It is her duty to apportion duties (such as sweeping and general cleaning of the compound, fetching of water for the entire family, fetching of firewood and other household duties) to other wives and to ensure compliance. She even prepares a roaster the order in which the husband would “visit” with each wife. She disciplines any erring wife either by banning their husband from her room for a certain period or by other forms of punishment. The iyaale takes charge of all the children to the extent of breast-feeding the toddlers of other younger wives in their absence. All the children also eat with her from the same plate. It is a taboo for younger wives to call the children born before they are married into the family by their first names. All they do is to create pet names like Ajisafe “one who wakes up to socialize stylishly’; Alaran ‘the owner of velvet cloth’; Eyinfunjowo ‘teeth whiter than money (silver coins)’; Akowe ‘the town clerk’; Idi-ileke ‘the waist for coral beads ornamentation’; Ibadi-aran ‘the buttocks of velvet or for velvet clothing; Ayiluko ‘the plumpy/rotund one who rolls into her husband in bed’. If the husband dies, his younger brother or baba kekere has the right to re-marry any of the brother’s wives he so wishes. This is known as opo-sisu. It is a taboo for the senior brother or baba agba to re-marry any of his deceased junior brother’s wives. The option is available for the wives not to re-marry. Some wives may not bear re-marrying their husband’s junior brother, hence they go back to their parents’ house. Women can also go back to their parent’s house if they divorce or if they are from the royal family, they, thus, became omo-osu in their house. However, if the women re-marry outside her former husband’s domain for any reason and have children, these children or half brothers / sisters are iyekanhttp://www.africa.uga.edu/Yoruba/unit_03/cultureunit.html[/b] 1 Like |
| Re: Yoruba Commonwealth and Politics by Nobody: 12:20am On Oct 28, 2015 |
Aareonakakanfo: Why this though? I wouldn't want Yoruba names merging with that of outsiders. It could even be a way to further infiltrate us considering they are already using the term 'Lagos Igbo'. For fun sha, here goes: Oluwa Oluwa Oluwa Oluwa |
| Re: Yoruba Commonwealth and Politics by totit: 12:24am On Oct 28, 2015 |
Proudly Yorùbá Alaafin Adeyemi I (Alowolodu) - The Royal Re-entry into Oyo, 1895 . In about the year 1895, a man called Bakare was charged with having an affair with a wife of Aseyin of Iseyin. With Iseyin being a province of Oyo, Bakare was sent to the Alaafin for the customary discipline: castration. At the time, castration did not violate the treaty between Alaafin and the British. Captain R.L. Bower, the British Resident and Travelling Commissioner in Ibadan, challenged Alaafin’s right to execute the punishment, and demanded custody of both the alleged adulterer and the Ilari (king’s messenger) who had been involved in a previous dispute with the British. In defiance, Alaafin killed the adulterer and refused to release his Ilari to Captain Bower. Consequently, Captain Bower responded by leading a commission of sixty soldiers into Oyo, meeting the resistance of armed Oyo citizens who were ready to shield their highly revered monarch. Bower alongside his troops attacked the armed Oyo civilians, and as a skirmish erupted, he quickly requested more ammunition from Ibadan. Bower gained the upper hand over the Oyo eventually, and made the following demands: 1. That Alaafin prostrate himself before Commissioner Bower and apologize for the insult to the British Government. 2. That the two eunuchs who strangled the castrated man, Bakare, be surrendered to the Commissioner. 3. That Kudefu, Oba’s Ilari (messenger) be handed over to the Commissioner. 4. That all arms and ammunition be surrendered to the Commissioner. 5. That a Commissioner be allowed to reside at Oyo henceforth and indefinitely. Alaafin and his chiefs readily discarded the demands, and on November 12, 1895, Bower and his troops attacked the Oyo metropolis and Alaafin’s palace. Alaafin was reported to have exiled into the wilderness with a gunshot to the knee. Later, as tension subsided, Alaafin negotiated a treaty with the British which allowed him to return to his palace. Oyo’s collaboration with the British indirect rule birthed the ditty: Ni Oyo, awa kii ja (In Oyo we don’t fight) Aye Oba laa je (In royal authority and gaiety we delight). Alaafin’s return to his domain was highly celebrated by Oyo citizens and the chiefs. Accordingly, the British established an indirect rule policy in Oyo. Alaafin Adeyemi I remained eminent until his largely mourned passing about a decade later. 1 Like 1 Share
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| Re: Yoruba Commonwealth and Politics by totit: 12:31am On Oct 28, 2015 |
Proudly Yorùbá Yusuf Olatunji Aka Baba Legba was a Yoruba Sakara musician whose songs our parents rocked like there's no tomorrow. Many from the younger generation might not know much about this legend, he was the pioneer of Sakara drum genre in Yorubaland, he rolled out volumes of albums including Asa N’beiyele Sere, Jamba Ole se Okuta, Se Eni Kosi amongst others. He would always sit to sing (not sure why), his songs are evergreen and are still being enjoyed by Sakara lovers. He sadly died on the 16th of December, 1978. . Which of his songs do you like the most??
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| Re: Yoruba Commonwealth and Politics by Nobody: 12:34am On Oct 28, 2015 |
9jacrip: Hahaha "Lagos Igbo"   Awon werey but those name combinations work though.Maybe we should just convert all their names to Yoruba.If they don't like it, then we won't grant them permanent residence 1 Like |
| Re: Yoruba Commonwealth and Politics by totit: 12:34am On Oct 28, 2015 |
Proudly Yorùbá Lest Our Legends Become Myth [The Alabukun Story] . Jacob Sogboyega Odulate, the Blessed Jacob, sat at the work table in his laboratory, writing the notes which contained the formula for what would ultimately be known as his famous patented medicine, Alabukun Powder. This was in the year 1918. It was early in the evening of another hectic day at his place of work, a functional combination of office, consulting room and laboratory-cum workshop. His single minded pursuit of the goal of establishing an indigenous medical/pharmaceutical brand was legendary. He had displayed the same purposeful determination when at the age of 14, he decided to uproot himself from his ancestral town of Ikorodu and he had embarked on an exploratory journey which took him three months on foot to establish a domestic and commercial base in Abeokuta. His very modest, but cherished “headquarters” was built in the Sapon area of Abeokuta, a mere walking distance from the site of his future three-storey landmark home in Ijemo Agbadu. With the day’s work finished, he supervised the ritualistic tidying-up of the office, a task in which some of his children were willing and excited participants. Soon it would be time to join his friends for a few games at tennis at the Abeokuta Tennis Club, and then go off to his home to join his wives and children for dinner. His face, which could sometimes bear the disconcertingly combined countenance of both a firm disciplinarian and a mirthful father in equal measure, was today aglow with joy. He, a black man and member of the Yoruba ethnic group had triumphed against the seemingly insurmountable obstacles that the British colonial authorities had placed in the path of ambitious “natives”. He had penetrated the fortress of British-dominated commercial enterprise in nascent Nigeria, to become one of a very small group of Nigerian entrepreneurs in the colony. He had reasons to smile. From the modest, but gradually escalating proceeds of the sale of Alabukun Powder, Alabukun Mentholine and other locally made products – all produced by him – the Blessed Jacob was able to realize his overarching desire, which was to underwrite all the expenses associated with sending his children to the land of the erstwhile colonial rulers, Britain, to further their education. One after the other, his offspring went off to study at Durham, Newcastle, USA and London to qualify as educationists, medical doctors, lawyers and engineers. They returned to Nigeria to join the pool of highly educated and successful professionals for which Abeokuta has been particularly famed in Nigeria history. Alabukun’s offspring have prospered and have made immense contributions to Yorubaland and to Nigeria in their various professions and spheres of endeavour. The enduring success of the Alabukun brand is now interwoven into the fabric of modern Nigeria medical history. The Alabukun Powder in particular is displayed and sold in thousands of pharmacies, markets and roadside stalls all over Nigeria. In many states in Nigeria, Alabukun powder is considered to be the obligatory cure-all for almost every ailment. In neighbouring countries such as Benin Republic, Ghana and Cameroon, the eye-catching Alabukun brand is to be seen advertised everywhere. Alabukun products are sold in several towns and cities in the USA, the UK, in Europe, Brazil, Jamaica, and yes, even as far away as China. You can buy Alabukun products on-line, off-line, under-bridges and over-expressways. Just last year, 2012, the descendants and family of the Blessed Jacob marked and celebrated the 50th anniversary of the passing on of this towering man. In a manner in which he would have been proud, the celebrations were modest and without fanfare. None of the governors of the various states in South West Nigeria in which the Blessed Jacob made huge contributions was present. Both Ogun State and Lagos State were in no way officially represented at this significant anniversary. However, we owe nobody any grudge because for a particular reason the family had decided to make the anniversary a low-key affair. Happily, his children, his grandchildren, great grand-children and great-great grandchildren as well as the descendants and relations of the multitudes of his beneficiaries, patients, friends and employees, were all there to celebrate the history of this under-appreciated icon. And so, one year after this 50th anniversary, what are the physical edifices and buildings that can serve as a present and future testimony to his legacy, to his industriousness, to his trailblazing entrepreneurship? Even then a befitting memorial, indeed, a legacy, solid, towering structure such as a house has severally suffered from uncaring and insensitive official arm. First to go was the magnificent family residence in Ijemo Agbadu with its unique granite-hued frontage and castle-like grounds which for more than half a century housed living quarters for family and friends alike – DEMOLISHED! Secondly, in 2013 the building (the first two-level building in Abeokuta, Sapon) the original birthplace and home of the Alabukun brand was – DEMOLISHED!! Thirdly, the storey-building that the Blessed Jacob built on the east side of Ikorodu Road and which for decades was the most significant landmark on that road before one reached the landmark Ikorodu Roundabout was also pitifully – DEMOLISHED!!! This sad history of willful disregard and disrespect for the legacies of those who came before us and who contributed so much to the nation that we today call Nigeria is abundantly exemplified in the tragic fate of Alabukun’s properties. We, the descendants of the glorious Blessed Jacob are so grateful and proud of his life. The education that he bestowed upon us, the wonderful example he showed in his personal and business life, his immense generosity and kindness of spirit, these are what we and our own descendants will never forget. For those who find themselves in power today, and for those who were in power when all of the destructive acts described above were committed, we have only this to say: The act of destruction of the physical properties of those who did so much to make our nation great can never desecrate their names or their legacies. It is those who permit such destruction who should ask themselves this: “Is this the way to honour the past? Are we proud to announce to the world that we allowed history to be corrupted and eroded like this?” Finally, sad as we may feel about this story of demolition as chronicled above, we, the descendants, especially his children, are proud and grateful to God that our magnificent Patriarch, Papa Chief Jacob Sogboyega Odulate – ALABUKUN – The Blessed Jacob – left us a legacy that can never be forgotten in the history of Nigeria. In life and in death he stands up in the development of Nigeria. What a man! What a hero! What a legacy! .
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| Re: Yoruba Commonwealth and Politics by Ghost01(m): 1:44am On Oct 28, 2015 |
totit:Funmi Kuti did not lead the Aba women riot, biko. Some say Margaret Ekpo did. 2 Likes |
| Re: Yoruba Commonwealth and Politics by Ghost01(m): 1:56am On Oct 28, 2015 |
WIZGUY69:And what exactly are these "remarkable achievements"? |
| Re: Yoruba Commonwealth and Politics by IlekeHD: 2:43am On Oct 28, 2015 |
| Re: Yoruba Commonwealth and Politics by IlekeHD: 2:46am On Oct 28, 2015 |
delpee: Keep up the wonderful work. I'm impressed! |
| Re: Yoruba Commonwealth and Politics by IlekeHD: 2:49am On Oct 28, 2015 |
@all Please keep up the good work  Shymmex/profshym3x, shymm3x, shym3x (lawwwd, I give up), I owe you apple cider |
| Re: Yoruba Commonwealth and Politics by Nobody: 3:42am On Oct 28, 2015 |
Totit do you have Lefty Salami's biography? |
| Re: Yoruba Commonwealth and Politics by Nobody: 3:56am On Oct 28, 2015 |
Ondo State Governor, Dr Olusegun Mimiko (middle), cutting the tape to inaugurate the new St Francis Mega Primary School, in Owo Local Government Area, on Wednesday, with him is the Deputy Governor, Alhaji Lasisi Oluboyo (3rd left), Commissioner for Education, Jide Adejuyigbe (2nd left), Chairman, State Universal Basic Education Board (SUBEB), Hon Rotimi Olasogba (right), Olowo of Owo, Oba Folagbade Olateru-Olagbegi (2nd right) and Senator Femi Okunrounmu (3rd right)
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| Re: Yoruba Commonwealth and Politics by Nobody: 4:01am On Oct 28, 2015 |
I'll be posting the achievements of South-west Governors in their respective states.I'll post only that of Oyo state for now plus the biography of Prof Ayodele Awojobi and Prof Banji Akintoye |
| Re: Yoruba Commonwealth and Politics by Nobody: 4:14am On Oct 28, 2015 |
ABIOLA AJIMOBI-OYO STATE AGRICULTURE Between 2011 and 2014, 730,761 tree seedlings were distributed to farmers. 20 hectares of land devoted to aforestation at Eleiyele Forest Reserve. 263,000 farmers benefitted from the Growth Enhancement Scheme (GES) agriculture transformation agenda. 29,381.81 hectares of land allocated to farmers for agricultural development. All these efforts by the government resulted in increased agricultural produce, added value to agriculture and forest reserve and caused tremendous improvement in farming across the state. |
| Re: Yoruba Commonwealth and Politics by Nobody: 4:19am On Oct 28, 2015 |
HEALTH Free health mission, including surgery, for over 500,000 beneficiaries, which has enhanced accessibility to health care delivery. Construction of 18 primary health care centres and rehabilitation of 124 others. Introduction of community-based health insurance scheme in 12 local government areas which is ranked second best in the South-West geo-political zone. ambulanceMass rehabilitation of General Hospitals. Procurement of 134 ambulances.  |
| Re: Yoruba Commonwealth and Politics by Nobody: 4:20am On Oct 28, 2015 |
ECONOMIC DEVELOPMENT Distribution of 320 tractors to Local Government Councils. Listing of Oyo State by New York Times as one of the preferred destinations of choice for investors in Africa due to the peaceful environment, availability of infrastructure and landmass. Attraction of investments into Oyo State highlighted by the establishment of at least 8 new industries in the state plus the largest Shoprite in West Africa.  |
| Re: Yoruba Commonwealth and Politics by Nobody: 4:23am On Oct 28, 2015 |
ENVIRONMENTAL SANITATION/URBAN RENEWAL Introduction of weekly Thursday sanitation exercise to erase the typecast of Ibadan as the second dirtiest city in Nigeria prior to the advent of the Ajimobi administration. Beautification of major routes in Ibadan metropolis Urban renewal programme which has tremendously improved the aesthetics of Ibadan city and indeed, other parts of the state. Regular and organized waste management (collection, transportation and disposal) by Oyo State Waste Management Authority at markets, parks, garages and major roads at no cost to the citizenry Employment of 1,000 street sweepers and introduction of Clean Street Initiative in 12 service areas in the 11 local government areas of Ibadanland |
| Re: Yoruba Commonwealth and Politics by Nobody: 4:32am On Oct 28, 2015 |
[b]PHYSICAL INFRASTRUCTURE Rehabilitation/reconstruction of a total of 215 roads across the state. Dualization of: 6.5-kilometre Ibadan-Oyo Expressway-Iseyin-Oyo Junction-Owode-Akesan-Palace Road in Oyo. 6.32 km Ilorin Expressway Junction-Ikoyi-Taki-Palace-Ogbomoso Grammar School in Ogbomoso. 6.2km Ibadan-Oyo-Iseyin Junction-Iseyin-Okeho Junction Road in Iseyin 7.4 km Dugbe-Magazine-Eleiyele Road with spurs to Aleshinloye-Onireke-Agbarigo Road in Ibadan. Ibadan Toll Gate Interchange-Efunsetan Roundabout-Podo Roundabout (New Garage)-Toll Gate Interchange aswell as extension of Challenge Roundabout-Efunsetan Roundabout in Ibadan. Award of contract for the dualization of Saki Township Road Award of contract for the dualization of Idi-Ape-Akobo-Olorunda Aba Road Construction of ultra modern intra and inter-city motor parks at Podo and Temidire (New Ife Road) Ibadan metropolis. Construction of a fly-over bridge at the Mokola Roundabout in Ibadan, the first of such by any civilian governor since the creation of the state, in 1976. Construction of a bridge on Secretariat-Bodija Road christened “Restoration Bridge’’.  Construction of Apete bridge to end decades of flooding nightmare being faced by residents Construction of other bridges at Ogbere Babanla, , Olomi, Ayeye, Osoro River, all in Ibadan as well as Alaadorin-Sakutu Bridge in Oyo town. Ongoing construction of 62 roads across all the 33 local government areas Dredging of 42 rivers/streams in Ibadan and other parts of the state as panacea to perennial flooding as experienced on August 26, 2011 which unfortunately claimed several lives and property. Procurement of 99 earth-moving equipment, including bulldozers, graders and low beds to all the 33 local government councils in the state to facilitate accessibility to rural areas.[/b] |
| Re: Yoruba Commonwealth and Politics by Nobody: 4:46am On Oct 28, 2015 |
[b]YOUTH EMPLOYMENT/EMPOWERMENT PROGRAMMES Provision of jobs for 20,000 youths under the Youth Empowerment Scheme of Oyo State (YES-O). Provision of permanent employment to over 5,000 YES-O cadets Training of some YES-O Cadets on skills acquisition by the Industrial Training Fund (ITF) First ever Oyo State Job and Entrepreneurship Youth Fair organized where 500 youths were employed and 120 got start-up loans from SMEDAN Different empowerment programmes for over 10,000 youths and women in the state in 16 months Empowerment of 273 youths with various vocational equipment Provision of Market Shops and Stores for Traders free of Charge Provision of Interest free loans to traders, market women, artisans and associations Payment of the arrears of 142 per cent increase to pensioners. Inauguration of free transport service for workers and students Payment of salaries as at when due in spite dwindling allocation from the Federal Government Payment of 13th month salary to workers in the state since 2011 Procurement of 10 mass transit buses for free transportation of workers and students to and fro office/school Reduction of transport fare for other citizens to a maximum of N50 to any route Life Insurance Policy for Civil and Public Servants.  100% upward review of Housing Loans for Civil and Public Servants from N1m to N2m. 150% upward review of car loans to civil and public servants from N200,000 to N500,000 Clearing of outstanding promotions for workers spanning 2009 to 2012 Raising the bar of graduate primary school teachers from GL 14 to 15 Gazetting of the employment of public primary and secondary school teachers Lifting of Stagnation Bar for typists in the Civil Service who had stagnated for over 10 years on GL 09 to GL 12, with re-designation to Secretarial Assistants. Establishment of Scout Camp Market with 384 lock-up shops and 768 open stalls, with seven other neighbourhood markets under construction Distribution of over 1,000 units of tricycles to members of the Amalgamated Commercial Motorcycle Operators and Riders Association of Nigeria (ACCOMORAN) to improve public transport. Provision of 100 units of 43-seater Mass Transit Buses for the citizenry at a rate of N50:00 for the longest distance. Intra and inter-city mass transit covering major urban centres in the state Employment of 1,000 medical personnel (300 of whom are medical doctors) Provision of Free Medical Services to over 750,000 (Seven Hundred and Fifty Thousand) people statewide. Monthly distribution of food items through the Ajumose Food Bank to 23,500 women from various households in the 33 local government areas. Under the Aged People Empowerment Scheme, 1,650 (at 50 per LGA) were empowered with N10,000 each 835 citizens benefitted from the public health assistance fund Educate a Rural Child Programme – Free Uniforms, Exercise books, Sandals e.t.c. Sponsorship of citizens to Jerusalem and Mecca on Holy Pilgrimage. Free Medical Services at ABC Clinics and ABC FOUNDATION[/b] |
| Re: Yoruba Commonwealth and Politics by Nobody: 4:48am On Oct 28, 2015 |
SOCIAL INFRASTRUCTURE Rehabilitation of the abandoned Agodi Gardens to an ultra-modern resort and conference centre. Rehabilitation of Asejire Waterworks which has increased capacity utilization/reticulation to 80 per cent as against 22 per cent between 2003 and 2007 and 17 per cent between 2007 and 2011 Provision of 33kva dedicated power line to Saki Waterworks Construction of Ayete/Tapa Water Supply Scheme Expansion of Igbeti Waterworks   |
| Re: Yoruba Commonwealth and Politics by Nobody: 4:57am On Oct 28, 2015 |
PEACE, SECURITY AND STABILITY Restoration of the peace which had eluded the state in the last five years owing to the activities of the National Union of Road Transport Workers (NURTW). Inauguration of a Joint Security Patrol Squad comprising the military, the police, State Security Service (SSS) and Civil Defence Corps code-named “Operation Burst” for the maintenance of law and order. Deployment of Joint Security Squad to all the geo-political zones of the state to ensure and sustainability of peace. Procurement of crime fighting security equipment such as 3 APCs, 119 patrol vehicles and seven power bikes which has caused a drastic reduction in crime and criminal activities in the state Establishment of Oyo State Security Trust Fund (OYSSTIF) which has enhanced a pool of resources for effective funding of security. |
| Re: Yoruba Commonwealth and Politics by Junior66(m): 6:34am On Oct 28, 2015 |
Funjosh:allright. Any igala will understand what you wrote though it sounded more like an igala learner or yoruba language. Hope u are cool. |
| Re: Yoruba Commonwealth and Politics by Nobody: 7:36am On Oct 28, 2015 |
WIZGUY69: Bro, the thread has changed from what I thought it to be, with its broad objectives now I feel its just a show off thing. Not necessarily bad but not what I expected. |
| Re: Yoruba Commonwealth and Politics by godoluwa(m): 7:43am On Oct 28, 2015 |
@Aareonakakanfo, you are a liar. stop giving misleading info about Ajimobis achievements. ojulowo omo ibadan ni mi & hate liars like you. Ajimobi did nothing is Agricultural sector, where are those white elephant tractors you talked about? all those 20,000 YES-O cadets are no more & the government owe them over a year salary before sacking all of them. in Educational sector, Oyo state is now a shame. go round our public schools & you will understand me better. take Lagelu Grammar School Agugu Ibadan where Abiola Ajimobi had his secondary school education to know how delapidated the school was. Abiola Ajimobi enjoyed quality free education during his childhood days but gves worst educational system to Oyo state students despite the fact that public students now paid. in the area of environmental sanitation, from Lalupon to Iwo road, you wont find just one waste bin, where do u expect people to dump refuse. 1 Like |
| Re: Yoruba Commonwealth and Politics by Nobody: 8:38am On Oct 28, 2015 |
Aareonakakanfo: Anyway, based on dynamics of things in Nigeria, sooner or later they will have to wake up - without even touching them. You don't even need a prophet to tell you that there'll be a time when the center wouldn't be able to hold, especially with the rapidly increasing population and falling oil prices. When the country goes bankrupt, which is inevitable down the line, due to how it's structured - whoever is in-charge would have to do a Gorbachev and declare Abuja non-existent...and everyone will declare their own republics like the old Soviet Union. Those who prefer one-Nigeria would've hold on to the ghost of Nigeria - while the rest celebrate their freedom Then again, when it comes to taking a stand and making a decision for a larger group. Everyone doesn't need to buy in - just a sizable percentage of the population is needed, and once the decision is taken - they'll have to fall in line. Fidel Castro and Che Guavara never needed the whole population to buy into their agenda. Ditto Chairman Mao and George Washington. |
| Re: Yoruba Commonwealth and Politics by Nobody: 8:42am On Oct 28, 2015 |
To those crying about "show off" - no one is showing off on the thread. If you're insecure about the achievements of others, just take your insecurities elsewhere. The reason for posting Yoruba achievers is basically to keep the thread alive and celebrate Yoruba achievers as a source of inspiration/motivation to others. Personally, I'm highly inspired right now and I believe others are as well. Anyway, today is strictly for academics...and I've got loads to post. I'll get it rolling later in day. 1 Like |
| Re: Yoruba Commonwealth and Politics by Nobody: 8:43am On Oct 28, 2015 |
This is the timeline of when Islam got to Yorubaland - the Fulanis didn't bring Islam to Yorubaland. https://books.google.co.uk/books?id=GgrACQAAQBAJ&pg=PA182&lpg=PA182&dq=the+first+mosque+in+yorubaland&source=bl&ots=yg2fYt-jaB&sig=MqXUy69iiUoqcb4gJQVT7eZDqP0&hl=en&sa=X&ved=0CDcQ6AEwBGoVChMIr9qCtdHkyAIVAkgaCh0iVwwG#v=onepage&q=the%20first%20mosque%20in%20yorubaland&f=false
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| Re: Yoruba Commonwealth and Politics by mechanics(m): 8:55am On Oct 28, 2015 |
SpambotKiller1:  SpambotKiller1: |
| Re: Yoruba Commonwealth and Politics by wholexy009(m): 8:57am On Oct 28, 2015 |
IlekeHD:You seem more familiar with Ekiti terrain than some of us who are even in Naija. I think I need to start visiting ekiti more often too |
| Re: Yoruba Commonwealth and Politics by mechanics(m): 8:58am On Oct 28, 2015 |
SpambotKiller1: SpambotKiller1:wow, see title, am also working on mine (CEng and FImechE). |
Django1 How far?
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