forgiveness:


Can you please explain the @bolded?

What does it implies?

When was it submitted?

What or how long will take for the process to sail through?

Thanks

It means Yoruba is an ethnicity that is capable of staying as a nation on her own. This has been in the United Nations archives for years. It was during the M. K. O Abiola era that Yoruba man was denied the right to ascend to the presidency office after he won the election. A lot of Yoruba were killed Including Pa Alfred Rewane. An itsekiri man, Who knew their ancestors story as part of Yoruba Race. Some members of the N. A. D. E. C. O , took it upon themselves to establish the Odu'a people's Congress. And a draft of Yoruba nation was established and submitted on behalf of Yoruba nation to the United Nations. This was how the Odu'a groups and Yoruba bodies both in diaspora and at home begun to be formed from 1993/1994 upwards, Starting with N. A. D. E. C. O. So, I mock some people who think they were the first to draft such bill of rights to the United Nations .Yoruba lead others follow.

Olu317:
It means Yoruba is an ethnicity that is capable of staying as a nation on her own. This has been in the United Nations archives for years. It was during the M. K. O Abiola era that Yoruba man was denied the right to ascend to the presidency office after he won the election. A lot of Yoruba were killed Including Pa Alfred Rewane. An itsekiri man, Who knew their ancestors story as part of Yoruba Race. Some members of the N. A. D. E. C. O , took it upon themselves to establish the Odu'a people's Congress. And a draft of Yoruba nation was established and submitted on behalf of Yoruba nation to the United Nations. This was how the Odu'a groups and Yoruba bodies both in diaspora and at home begun to be formed from 1993/1994 upwards, Starting with N. A. D. E. C. O. So, I mock some people who think they were the first to draft such bill of rights to the United Nations .Yoruba lead others follow.

I see. Thanks


So, why has it not materialized until now?

How long will it take to actualize?

Lol! Uninformed folks deceiving themselves.

Nobody in Isua, Epinmi, Ipesi, Ifira, Ipe, Sosan speak Yoruba as a first language.
They all speak and understand Yoruba fluently, and answer Yoruba names too, but Yoruba language is not their first language.
Their first language are Edoid languages, I had once lived amongst these people for months, and as such have a first hand info on the people.


By the way, Ikare, Akungba, Oka, Iwaro-Oka, Oke agba, Oba, all the way down to Arigidi are pure Yoruba towns that speak your dialects of Yoruba language as their first language, and then standard Yoruba when interacting with other Yorubas.

"Benin City was also one of the first cities to have a semblance of street lighting. Huge metal lamps, many feet high, were built and placed around the city, especially near the king’s palace. Fuelled by palm oil, their burning wicks were lit at night to provide illumination for traffic to and from the palace."

"In 1691, the Portuguese ship captain Lourenco Pinto observed: “Great Benin, where the king resides, is larger than Lisbon; all the streets run straight and as far as the eye can see. The houses are large, especially that of the king, which is richly decorated and has fine columns. The city is wealthy and industrious. It is so well governed that theft is unknown and the people live in such security that they have no doors to their houses.” "
History is a wonderful thing. One good thing about it is that you will never be able to rewrite it.
The truth shall set us free.
https://www.theguardian.com/cities/2016/mar/18/story-of-cities-5-benin-city-edo-nigeria-mighty-medieval-capital-lost-without-trace

The lack of historical knowledge amongst nigerians is what is leading to all this madness. Know your history, know where you came from and honour your ancestors. Creating yourself a fake history is a terrible insult to your ancestors.
Benin City was the capital of a large Kingdom, those who were part of the Kingdom, but not in the capital should stop inventing a fake history for themselves. Honor your ancestors !

What I don't understand is the so called independence day. We never gained independence from britain, indeed independence would imply a return to pre-colonial borders. I would like to see the pre-colonial states of Africa rise again. That would be true independence and that would restore our pride. Then we can sign treaties amongst our selves for non agression and/or mutual defence. We could repair our educational systems and compete with western europe in the fields of technology and science. We could gain our souvereignty back instead of being ruled by the UK and America (because that is the current reality).

forgiveness:



I see. Thanks


So, why has it not materialized until now?

How long will it take to actualize?

There is nothing to materialise there yet as secession hasn't taken place. Nothing will ever happen on the bill of rights until such as secession take place. And as yesterday, some people marked 50th anniversary of the beginning of the Nigerian Civil war. So,until the three groups don't see eye to eye that things can materialise. Else it will still be at the archive of United Nations as recognising formally The Yoruba nation.

Olu317:
You asked a deep question that's perpetually, above board. However, let me clearly state here that there are different groups in Yoruba land and also in diaspora with ideology of actualising Odu'a nation's existence. These groups that have done tremendous work for the potential actualisation of Yoruba nation once the geographical local as it stand tilt toward balkanisation. The indisputable head of this actualisation of Yoruba nation is Rtd .General Akinrinade. The Yoruba bill of RIGHTS is with the UNITED NATIONS for years, so,it it is only a matter of time, for its realisation . The OP, is an entity that has been championing the cause of the actualisation of Odu'a nation for years as well as other groups but Yoruba cannot take on all the groups in Nigeria, until when few groups have issues as it stand now, which will make potential realisation of Odu'a nation possible. No group can be trusted by Yoruba based on the perception of the past event in the polity. It just as,one of the contributor, has hinted you, that sensitisation of the populace of Yoruba extraction, especially residing at Oke Oya and beyond are the ones that such might be the ones that need to be conscious of the situation . So, that they won't fall into the trap of irrational ideology of such balkanisation of this polity as a myriad. The hand writing is on the wall as it seems.

Odu'a land within this polity

Understood, but I think we've reached this point or are quickly reaching this point now. What are we prepared to do when this point is reached, when other Yoruba goups are either calling for unity, or calling for restructuring, and not secession? I don't think we are positioned and prepared for the moment you, so we need to find ways to reorient the yoruba populace on secession before that time comes, which is basically NOW.

God Bless the Yoruba Race.

Exactly!

Demmzy15:
That's not necessary, you've passed your message bro!

pazienza:
Lol! Uninformed folks deceiving themselves.

Nobody in Isua, Epinmi, Ipesi, Ifira, Ipe, Sosan speak Yoruba as a first language.
They all speak and understand Yoruba fluently, and answer Yoruba names too, but Yoruba language is not their first language.
Their first language are Edoid languages, I had once lived amongst these people for months, and as such have a first hand info on the people.


By the way, Ikare, Akungba, Oka, Iwaro-Oka, Oke agba, Oba, all the way down to Arigidi are pure Yoruba towns that speak your dialects of Yoruba language as their first language, and then standard Yoruba when interacting with other Yorubas.

You are not done revising the Nigerian civil war history and other ones in which you have dedicated your time to... It's akoko history you want to revise now.. Lol.. Epimmi, ifira down to ikakumo and igashi speak different yoruba dialects.. Ikarre, Ugbe and akungba speak same yoruba dialect .arigidi and erusu speak same dialect ipesi, Epimmi and ifira dialects is almost the same with ido-ani.. Akoko has diverse dialects but Nothing like Edo dialect here.. Ikarre is very close to arigidi but they speak different dialects.. although some of akoko dialects has little influence from edo languages and this is due to trade.. Places like Epimmi and Ifira are very close to ibilo, igarra in akoko Edo, Edo state.. if you go there and tell them that they don't speak yoruba as first language, they might sacrifice you to the gods

And it's not Oke agba, it's oke agbe


Normally, I shouldn't be responding to you because everybody knows it's your duty to distort history and give new identities to people. . I'm replying you because I'm related to akoko and i can't allow one potopoto boy from abakaliki to come here and distort our history

Omofunaab2:



You are not done revising the Nigerian civil war history and other ones in which you have dedicated your time to... It's akoko history you want to revise now.. Lol.. Epimmi, ifira down to ikakumo and igashi speak different yoruba dialects.. Ikarre, Ugbe and akungba speak same yoruba dialect .arigidi and erusu speak same dialect ipesi, Epimmi and ifira dialects is almost the same with ido-ani.. Akoko has diverse dialects but Nothing like Edo dialect here.. Ikarre is very close to arigidi but they speak different dialects.. although some of akoko dialects has little influence from edo languages and this is due to trade.. Places like Epimmi and Ifira are very close to ibilo, igarra in akoko Edo, Edo state.. if you go there and tell them that they don't speak yoruba as first language, they might sacrifice you to the gods

And it's not Oke agba, it's oke agbe


Normally, I shouldn't be responding to you because everybody knows it's your duty to distort history and give new identities to people. . I'm replying you because I'm related to akoko and i can't allow one potopoto boy from abakaliki to come here and distort our history

Lol! Epinmi, Ipe, Isua speak Yoruba language?

Can we put that to test?

I'd write in Ipe Now, and let me see you interprete it in Yoruba.

Then I'd write in Epinmi and see you do the same.

Well since we are now being pedantic.
It's Epinmi not Epimmi, it's Ikare not Ikarre

Ipesi speaks same language with gini? Lol!

You are obviously a stranger to these places.

Anyway, tell me when you are ready to pick up my challenge on interpreting those languages since you said they are Yoruba.

I believe we should migrate this to Yorubapatapo.com. The derailers are getting annoying.

pazienza:



Lol! Epinmi, Ipe, Isua speak Yoruba language?

Can we put that to test?

I'd write in Ipe Now, and let me see you interprete it in Yoruba.

Then I'd write in Epinmi and see you do the same.

Well since we are now being pedantic.
It's Epinmi not Epimmi, it's Ikare not Ikarre

Ipesi speaks same language with gini? Lol!

You are obviously a stranger to these places.

Anyway, tell me when you are ready to pick up my challenge on interpreting those languages since you said they are Yoruba.

It's like you are da*t, I already told you akoko has diverse dialects, I gave examples of dialects that seems intelligible to one another.. I'm from Ikarre-Akoko, Arigidi is not far from ikarre and yet i don't understand Arigidi's dialect very well. . That's just to tell you how akoko is when it comes to dialects.. Akoko doesn't have a central dialect.. Someone from ajowa, akunnu might find it difficult to understand ipesi dialect but you are a potopoto boy, so i don't expect you to know akoko dialects

Like i said earlier, go to Efinmi and tell them their dialect is Edoid and see if you are not sacrificed to the gods of the land.

I'm done replying you

Olu317:
There is nothing to materialise there yet as secession hasn't taken place. Nothing will ever happen on the bill of rights until such as secession take place. And as yesterday, some people marked 50th anniversary of the beginning of the Nigerian Civil war. So,until the three groups don't see eye to eye that things can materialise. Else it will still be at the archive of United Nations as recognising formally The Yoruba nation.

I see. Thanks

MrMaestro:
I believe we should migrate this to Yorubapatapo.com. The derailers are getting annoying.

Yorubaparapo

Omofunaab2:



It's like you are da*t, I already told you akoko has diverse dialects, I gave examples of dialects that seems intelligible to one another.. I'm from Ikarre-Akoko, Arigidi is not far from ikarre and yet i don't understand Arigidi's dialect very well. . That's just to tell you how akoko is when it comes to dialects.. Akoko doesn't have a central dialect.. Someone from ajowa, akunnu might find it difficult to understand ipesi dialect but you are a potopoto boy, so i don't expect you to know akoko dialects

Like i said earlier, go to Efinmi and tell them their dialect is Edoid and see if you are not sacrificed to the gods of the land.

I'm done replying you

I have been to Epinmi and I told them their dialect is Edoid and they agreed.

Epinmi speak an entirely different language from Yoruba, their language is not even Yoruboid like Igala, it's a full blown Edoid language of its own.
For example, the word for King in Epinmi is "Ovie", even though in the spirit of their new Yoruba identity, they call their king officially, Oba today.

Common words like head, leg, teeth, mouth, etc have an entirely different words for them in these places that are not Yoruba.

Ikare and Arigidi, even Oka are proper Yoruba tow whose indigenes speak Yoruba dialects.

If you don't know these things, it simply means that you had not lived amongst these people in their lands.
I have, so I know better.

Arigidi, Erusu, Ojo, Oyin, Afin, Oge, Igasi, Aje,
Uro and Oso speak Edoid languages, but they do not give a fook about Edo cos they aren't from there

Edo influence is only apparent in those areas due to invasions.

Akokoland went through different phases of invasion.

Akokoland is one big tower of babel and its the most complex part of Yorubaland. Very difficult to understand

But one thing is sure despite the dialectal and linguistic diversity, they all identify as Yoruba. Those languages are even facing serious threat from the core Yoruba dialect.

There are organizations working hard to save them

pazienza:


I have been to Epinmi and I told them their dialect is Edoid and they agreed.

Epinmi speak an entirely different language from Yoruba, their language is not even Yoruboid like Igala, it's a full blown Edoid language of its own.
For example, the word for King in Epinmi is "Ovie", even though in the spirit of their new Yoruba identity, they call their king officially, Oba today.

Common words like head, leg, teeth, mouth, etc have an entirely different words for them in these places that are not Yoruba.

Ikare and Arigidi, even Oka are proper Yoruba tow whose indigenes speak Yoruba dialects.

If you don't know these things, it simply means that you had not lived amongst these people in their lands.
I have, so I know better.

Historian of the 21st century, we've heard you. Thanks for your information and kindly stop derailing this forum with your baseless egocentrism....

Then we have the Akpe language that is neither Yoruboid nor Edoid. It just stands on its own. The language is spoken in Daja, Efifa, Akunu, Gedegede, Ibaramu, Iyani. They don't even understand each other in these places. The language is the same but they have different dialects lol

Jetleeee:
Then we have the Akpe language that is neither Yoruboid nor Edoid. It just stands on its own. The language is spoken in Daja, Efifa, Akunu, Gedegede, Ibaramu, Iyani. They don't even understand each other in these places. The language is the same but they have different dialects lol

Egbon, akoko ni ede ti daru lol, .. I understand ikarre dialect but i don't understand that of arigidi... Anybody from ikarre should be able to understand the dialect of ugbe and akungba

Olu317:
Historian of the 21st century, we've heard you. Thanks for your information and kindly stop derailing this forum with your baseless egocentrism....

Hehehe.... don't mind him. He and his crew are specialists in revisionism. Only God knows who he spoke to in Epinmi, that agreed with him that their language is Edoid. Was it one of their traditional chiefs, market women or students? How many people did he speak to? It was probably someone as uninformed as he is...

givbitcoin:
You people should keep on converging here like vagrant vultures that you are. That is the only leverage your education offers you, but I'll laugh over it so long your incoherent draft will end up a nonsensical piece. But pray! Pray earnestly that I don't ascend to power, which none of you can overrule anyway, because if I do, you will wish you never deceived people in this country.

It's quite unfortunate the way u r sounding coz if u r opportuned to enter power with such mindset you can even be worse than Buhari. What most of you don't know is dat you can't give what you don't have. A leader like you will surely create more divisions dan togetherness and wat is the worse dat will happen?

laudate:

Hehehe.... don't mind him. He and his crew are specialists in revisionism. Only God knows who he spoke to in Epinmi, that agreed with him that their language is Edoid. Was it one of their traditional chiefs, market women or students? How many people did he speak to? It was probably someone as uninformed as he is...

He didn't speak to anybody.
He is a serial liar.
A pathetic OSU with no sense of dignity.
The most worrying part is he may have transferred his ediocy to many people in his village.

laudate:

Hehehe.... don't mind him. He and his crew are specialists in revisionism. Only God knows who he spoke to in Epinmi, that agreed with him that their language is Edoid. Was it one of their traditional chiefs, market women or students? How many people did he speak to? It was probably someone as uninformed as he is...

My aunt married to the Epinmi's .These people were rescued from annihilation by my ancestors when they arrived at the location of partly old BINI Kingdom. And from old BINI KINGDOM, they were moved to their present location. There are things best kept in the cooler .Anyway, there language is a mixture of Yoruba and others dialect. There is no lineage in Epinmi that is not related to Yorubas. EDO were originally EFA(EVAH)/AKA /IKA people. And Yoruba infiltrated them through Odèdé(Oranmiyan) and his warriors as well as IFA priest,who is his seer as it was the tradition of our ancestors princes leaving ILE IFE when he went to that part called Edo.

Omofunaab2:



Oduduwa republic will be perfect if we are to be homogeneous nation.. but the awujale of ijebu land that has come out to distance the ijebu people from oduduwa nko? and ijebus are one of the largest groups in our tribes.


Western Republic of Nigeria will be perfect..

The truth is that, in,1984, some people mistakenly wrote the history of Ijebu in a way that make them older than the rest of Yoruba. They didn't say they aren't family of Yorubas but said they are OLDER THAN ODUDUA descendants. So, don't see it as anything relevant but political because OBANTA, Who was the third in the kingship title holder in Ijebu Ode and he was a descendant of ODUDUA. In fact, the Ijebu were a major player in the KIRIJI WAR, over all led by OGÈDÈNGBÈ GBÈ AGBOGUN GBORO .Ijebu Ode clan is part of Yoruba Race.

Olu317:
The truth is that, in,1984, some people mistakenly wrote the history of Ijebu in a way that make them older than the rest of Yoruba. They didn't say they aren't family of Yorubas but said they are OLDER THAN ODUDUA descendants. So, don't see it as anything relevant but political because OBANTA, Who was the third in the kingship title holder in Ijebu Ode and he was a descendant of ODUDUA. In fact, the Ijebu were a major player in the KIRIJI WAR, over all led by OGÈDÈNGBÈ GBÈ AGBOGUN GBORO .Ijebu Ode clan is part of Yoruba Race.

Ijebu group as one of the major sub-region and power bloc in Yoruba nation has always been involved in the politics and warfare of the larger Yoruba group starting from the Owu war where it took sides with the ravaged Ife army and ever since it has continued to go where Ife went militarily and politically while simultaenously looking out for its own demands.

The Ijebu did not participate in the Ekitiparapo wars only but all wars in Yoruba land. It fought on the side of Ife in all of Ife's wahala and strongly fought Ife's wars against Modakeke. I am not sure they participated in the Ife-Modakeke wahala of the 90s though but Ijebu has for a lifetime been a strong Ife ally even thought their political revisionist historians have tried to give them Waddai origins

Obaluf0n:


Ijebu group as one of the major sub-region and power bloc in Yoruba nation has always been involved in the politics and warfare of the larger Yoruba group starting from the Owu war where it took sides with the ravaged Ife army and ever since it has continued to go where Ife went militarily and politically while simultaenously looking out for its own demands.

The Ijebu did not participate in the Ekitiparapo wars only but all wars in Yoruba land. It fought on the side of Ife in all of Ife's wahala and strongly fought Ife's wars against Modakeke. I am not sure they participated in the Ife-Modakeke wahala of the 90s though but Ijebu has for a lifetime been a strong Ife ally even thought their political revisionist historians have tried to give them Waddai origins

Yes,the 1990s wasn't the kind of war that need Ijebu attention or other Yoruba clans because it hadn't gotten out of hand. Else the Ooni's descendants would have flooded ILE IFE. Truthfully, politics was the reason for not allowing MODAKEKE had her way. Anyway, all have have stake in ILE IFE, either Modakeke or any Yoruba clan as it seems. Warring among ourselves isn't worth it. Long live Yoruba Race.

Olu317:
Yes,the 1990s wasn't the kind of war that need Ijebu attention or other Yoruba clans because it hadn't gotten out of hand. Else the Ooni's descendants would have flooded ILE IFE. Truthfully, politics was the reason for not allowing MODAKEKE had her way. Anyway, all have have stake in ILE IFE, either Modakeke or any Yoruba clan as it seems. Warring among ourselves isn't worth it. Long live Yoruba Race.

Not to derail or divide the thread but the war of the late 90s to 2000s was a continuation of the one in 1800s and it did get out of hands. The war of the 90s was Oyo & some of her towns; Gbongan & Ode Omu; then Modakeke all bombarding Ife but that was that anyway.

Obaluf0n:


Not to derail or divide the thread but the war of the late 90s to 2000s was a continuation of the one in 1800s and it did get out of hands. The war of the 90s was Oyo & some of her towns; Gbongan & Ode Omu; then Modakeke all bombarding Ife but that was that anyway.

I can recall the incident vividly. It was political and seen as a form of oppression of Modakeke. Anyway, it is by gone.

ooduapathfinder:


www.ooduapathfinder.com



INTRODUCTION:

When different Nationalities and Ethnic Groups live in the same country, it is imperative that they each let the others know what their special interests are, in order to make living with each other worthwhile. If all of them are to live in peace, they must each know what is of paramount concern to each and every Nationality. Given the fact that the Yoruba Nation also extend beyond Nigeria, she has the obligation to preserve her cultural heritage and way of life within Nigeria and elsewhere where she has a sizeable community.
In a situation where the Yoruba Nation share a common country with some other Nationalities either with feudal tendencies or conformity by coercion, this can be stifling to the fullest development of the Yoruba. It is therefore in the interest of the Yoruba Nation to have as much Autonomy in their Region as a Truly Federal arrangement would demand. This means that more power will be with the Nationality, where, with a True Federal set-up, planning and execution of social, economic and other services that meets the aspiration of Yoruba Nationhood will be possible.
As we all now know, there is a serious question mark on Nigeria as a Federal State. This has led to current agitations and permutations as to correcting this fundamental defect.
In considering current developments, certain areas that need to be thoroughly examined have been identified. Specifically, a Truly Federal Nigeria in which the Constituent Nationalities will posses a reasonable degree of Autonomy will require clear understanding of the impact of the following on the Nigerian Union:
(1) The development of social and economic relationship between the various Nationalities within Nigeria and their Diaspora; for the Yoruba Nation, that will be Brazil, Cuba, the U.S, the West Indies and South America without the overriding legislative power of the Nigerian Union.
(2) The ability of the Nations to pursue micro and macro Economic policies
(3) Regional Command of the Armed Forces, taking cognizance of the fact that a country’s defense is linked to its foreign policy and vice versa.
ENDORSEMENT OF CONSTITUTIONS:
(1) Endorsement of Regional or Nationality Constitutions through Referendums within the various Regions or Nationalities only.
(2) Endorsement of the Negotiated Federal Constitution through a country-wide Referendum.



DRAFT OF THE OODUA REGION YORUBA CONSTITUTION

In order to secure the dual ends of good government for, as well as peaceable living among ourselves and between us and other Nationalities in Nigeria, we, the OODUA Yoruba people do commission and give consent to the following as the Constitution of the Yoruba Nation:

THE OODUA NATION
ARTICLE 1
SECTIONS:
1. YORUBALAND, existing as an AUTONOMOUS Nation in a UNION OF NIGERIAN CONSTITUENT NATIONALITIES, shall be known and styled as “ODUDUWA REGION”.
2. The Central government of the Union shall have no power to interfere nor intervene in the affairs of the ODUDUWA REGION, save as shall be agreed to by three quarters of the members of the Region’s Parliament.
3. The land description of the Oodua Yoruba Nation corresponds to the present states of Ekiti, Eko, Ogun, Ondo, Osun, Oyo and all Oodua lands in Kwara, Kogi, Edo and Delta States.
4. There shall be a Division of the Federal Armed Forces in the Region, 90% of which personnel shall be
indigenes of the Region. The Divisional commander shall be an indigene of Oduduwa Region.

THE GOVERNMENT
ARTICLE ll
SECTIONS:
1. Oduduwa Region shall be a Federation consisting of a Regional government, provinces (Ipinle) and
Localities (Ibile). The Region as well as each Province and Local Council shall have a capital city which shall be the seat of Government.
2. ODUDUWA Region shall adopt a parliamentary system of government.
3. All legislative powers shall be vested in PARLIAMENT of the Region, without prejudice to the rights of provinces and local Councils to enact laws and ordinances, relating to their provinces and local councils.
4. Any elected Member of Parliament, Provincial and Local Assembly who wishes to join another party must first resign his/her parliamentary seat and re-contest election if he/she so wishes on the platform of his/her new party.

THE REGIONAL GOVERNMENT

ARTICLE lll
SECTIONS:
1. The Parliament shall be composed of members elected every 4 years by the people of the region.
2. Such persons shall be elected on the platform of the political party they represent or as independent
candidates. There shall be no restriction on the number of political parties.
3. The Proceedings of Parliament shall be directed by the Speaker who shall be elected from among the members.
4. Elections into Parliament shall be held on June 12 of the election year, while the swearing in of elected representatives shall be the 8th day of August and annual opening session of Parliament shall be 23rd day of September (to commemorate the peace treaty that ended Kiriji war on September 23, 1886) of the same year.
5. The members of Parliament shall be remunerated for their services, as shall be determined by law.
6. Parliament shall enact all laws for raising revenue. No money shall be drawn from the treasury
except through an Appropriation Act.
7. Parliament shall have the power to make laws governing taxes, duties, excise, payment of debt, etc
It shall have the power to make laws governing the sourcing of funds on behalf of the Region and to
regulate commerce with the co-prosperity spheres within the Union of Nigeria.
8. Taxes are to be collected at Regional, Provincial and Local levels for promotion of the general welfare
of the people.
9. Parliament shall have the power to make provisions for the general welfare security and prosperity of the Region. It shall set the standards for economic, educational, social and cultural advancement of Oodua people.
10. Parliament shall have the power to establish Regional Police Service with responsibility to
investigate Regional crimes. This Police Service shall have no superintending control over the Provincial and Council Police service, but shall coordinate activities at the Regional, Provincial and Local council levels.
11. There shall be a Regional Prosecutors’ office responsible for the prosecution of cases as investigated by the Regional police. The Regional Prosecutor shall be elected by popular vote and shall
not be a registered member of any political party.
12. Recognizing that the Oduduwa Nation is multi-religious society, the citizens shall have the
right to freedom of worship.
13. Parliament shall make no retroactive law. Nor shall it abridge the freedom of speech or the right of
peaceful assembly. It shall not abridge the right of citizens to petition government for redress. The
privilege of the writ of Habeas Corpus shall not be suspended. Parliament shall not make any law abridging the fundamental rights, freedoms and liberty of the citizens. All Oodua persons resident in any of the provinces of the Region shall be entitled to the same privileges and immunities.
14. The powers not delegated to the Parliament or the Provincial/Local Assemblies by this Constitution are reserved in the people, which may be invoked by a simple majority of voters through a Referendum in the Region, Province or Locality as the case may be.
EXECUTIVE OF THE REGIONAL GOVERNMENT
ARTICLE IV
SECTIONS:
1. A Head of State/Aare shall be elected for a period of 5 years of not more than 2 terms. The Aare shall not belong to any political party, and must not be less than 60 years. The Aare must be a person whose parents belong to a community indigenous to Oodua Nation. The Aare shall declare open the parliamentary Session, represent the Region on ceremonial matters, announce the dissolution of Parliament and all such matters.
2. The Aare shall be elected from an electoral college composed of selected leaders from the provinces. The provincial representative could be traditional rulers or statesmen and women.

3. Executive power at the Regional level shall reside in the Premier-in-Council (PM) elected for a period of 4 years. The leader of the majority party in parliament shall be PM and shall be vested with the
power to appoint Cabinet Ministers. The PM must be a person whose parents belong to a community indigenous to Oodua Nation.
4. The Parliament shall stand dissolved at the expiration of its 4-year term. In the event of a motion of no confidence passed on the government by not less than three-quarters of members of Parliament, the PM and the government shall resign forthwith. Thereafter, the Aare shall call on the leader of the
party which appears able to form a government that will enjoy majority support in Parliament to fulfil
the term of the current Parliament or new election held within 30 days of dissolution of Parliament.
5. The Council of Chiefs and Obas. There shall be a Regional House of Chiefs and a Traditional Council of Obas and Chiefs at the Provincial and Local Council levels.

JUDICIARY

ARTICLE V
SECTIONS:
1. The Judicial power of the Region shall be vested in the Supreme Court, Court of Appeal, High Court,
Customary Court and Other lower courts as the Parliament may establish.
2. There shall be a Court of Appeal in each of the provinces.
3. There shall be, in each province, a High Court from which appeals shall lie to the Court of Appeal and
Supreme Court.
4. There shall be a CONSTITUTIONAL COURT of not more than 7 persons. Members of this court shall not be less than 60 years old. The court shall determines cases of serious Constitutional issues among Local, Province and Regional Governments, and between individuals and government. Members shall be nominated by the Body of Benchers in each provinces; subject to ratification by Parliament. Membership of this court is for life, subject to soundness of body and mind.

5. FUNDAMENTAL HUMAN RIGHTS:
All Oodua persons shall be protected by the various international treaties passed in the Bill of Rights of the UN and various regional Bills of Rights such as the African Human and People’s Rights.
LAND AND MINERAL RESOURCES
ARTICLE Vl
SECTION:
1. Oodua Customary forms of land ownership shall be respected. Exploitation of mineral resources shall be the prerogative of the host community without prejudice to the right of the Local, Provincial and
Regional Governments to levy appropriate taxes for the welfare of the people of Oodua land and without prejudice to the right of the Federal Government to levy taxes.

THE PROVINCIAL GOVERNMENT
ARTICLE Vll
SECTIONS:
1. There shall be established a PROVICIAL ASSEMBLY in each of the provinces of the Region.
2. Provisions of ARTICLES ONE and TWO in this Constitution as applied to the Parliament of the
Region, shall apply to the PROVINCIAL ASSEMBLY except that the tenure of the Assembly shall be 3 years.

3. The Executive Power of the Province shall reside in the PROVINCIAL GOVERNOR-IN-COUNCIL, who must be an elected member of the Assembly and vested with the power to appoint members of the Provincial Government. The size of the provincial cabinet shall be determined
by consideration for the financial resources of the province.
4. The Assembly shall make provision for the establishment of a Provincial Police Service, which shall be empowered to maintain law and order in the Province and investigate crimes within its jurisdiction. The Provincial Police shall be responsible to the Provincial Governor.
5. There shall be a Provincial Prosecutor’s Office responsible for the prosecution of cases as investigated by the Provincial Police. The Provincial Prosecuting Officer shall be elected by popular vote, and shall not be a registered member of any political party.

THE LOCAL GOVERNMENT
ARTICLE Vlll
SECTIONS:
1. There shall be established a LOCAL ASSEMBLY in each of the Local Councils of the Region.
2. Provision of ARTICLE ONE and TWO in this Constitution as applied to the Parliament of the
Region, shall apply to the LOCAL ASSEMBLY except that the tenure of the Assembly shall be 3 years.

3. The Executive Power of the Local Council shall reside in the LOCAL ASSEMBLY CHAIRMAN-IN-COUNCIL, who must be an elected member of the Assembly and vested with the power to appoint members of the local government. The size of the Local Government cabinet shall be determined by consideration of the financial resources of the local council. The electorate shall have a say in the remuneration of elected members of the Councils.
4. The Assembly shall make provision for the establishment of a Local Council Police Service, which
shall be empowered to maintain law and order in the Local Council, investigate crimes within its jurisdiction. The Council Police Service shall be responsible to the Local Assembly. There shall be Council Prosecutor’s Office responsible for the prosecution of cases as investigated by the Local Police Service. The Council Prosecutor shall be elected by popular vote in the Local Council and shall not be a registered member of any political party.
THE OODUA PERSON
ARTICLE lX
SECTION:
1. All persons either of whose parents or grandparents belong or belonged to a community indigenous
to Oodua land. All persons in the Diaspora, of African decent who claim Oduduwa/Yoruba ancestry, either through cultural affiliation or genealogical connection.

Hello sir.. can I have or mobile contact

Olu317:
I can recall the incident vividly. It was political and seen as a form of oppression of Modakeke. Anyway, it is by gone.

Are you serious?

- I didn't know the moves to stop further encroachment on ancestral lands of the people of Iraye quarters which is one of 13 original communities making up Ife was politucal oppeession o!

- I didn't know the attempt at stopping the splitting of a single town into two kingdoms; was also oppression.

- I did not know the refusal to accede to the demand for a LG that would have made one of the cores of Ife which is Iraye (what you call Modakeke) a separate town was also political oppression, I never knew until you said it.

Using your premise, Yoruba's reaction to Igbo's claims to Lagos domination, ownership of certain areas/LG, demand for offices and demand to stop the use of Yoruba at the State House in the past years must have been political oppression o.

E kare sir, awon alaale a ma bless yin.