₦airaland Forum

jneutron4000:
Nope, there is going to be an alliance with the SS, am expecting Seyi makinde to lead the way for a SW and SS alliance, the SW and SS desires a return to regional government where we can control our resources, security and destiny.

We don't want an alliance with SS or SE.
Cos they'll rub it in our face calling us land grabbers.

It's better the West stands alone

Jetrue3oo:
Yoruba and and northerners dey use south south oil money dey developed their land we are watching

Jonathan was also a south south man, remember?

Good, these are part of the things we expect from government.

Not sharing Keke as Youth Empowerment

Keji1012:
He did well with train fare from lagos to ibadan is between 3-6k?... Lol

How much is 6k

SWAGA'23

We told some people that if Apc presents a Yoruba candidate.

Everyone will fall in line. Even the likes of Seyi makinde, fayose and gbadamosi

Paperworka:
OYO AGAIN! Don't forget that the Fulani's were able to gain entrance into the west by conquering the OYO EMPIRE aided by the oyo saboteurs

Ibadan is the capital of Yoruba Land
Take note.

This is actually good.

Yorubas must unite irrespective of Tribe, Religion and Party, for the fight ahead

I hope we will manage it well cos we don't have maintenance culture in Nigeria.

Wow!

Even tho his nonchalant attitude towards insecurities can't be over looked.

He did well in some areas, and scored F9 in some areas.

Bialegend:
Separate regions only in your zoo mind.

You don't heed to corrections.
But I apologize and take back my statement

Bialegend:
The way we are seeing you holding yours responsible. It's all rosy in your region and in your zoo. Stop being dumb and be smart.

Didn't you see Amotekun was backed by law?
Hisbah was also backed by law.
Cos we practice sharia law in Nigeria also.

Nnamdi kanu should compel your governors to approve it.

samyj2477:
that's why I said the governors should approve it as a national security for the eastern region (Ss and Se) and give it a legal backing just like the western region did. Amotekun

.

You guys invites insults upon yourself.

South East and South South are separate region.

Bialegend:
Wait forever for those coward governors to approve it. Be smart!

You guys should actually hold your governors responsible.
They have the power to approve or reject it.

Lol.

Don't worry sir.
We Nigerians wants you to be a better person, maybe you should spend your lifetime there

flyingpig:
yoruba haters

The guy isn't Yoruba.
Check his post history before accusing the wrong tribe

4ckyou:
Oga wetin they anambra wey e no go cheap? There are land of 200k 300k in anambra

After buying land, what about cost of building

Wow!
It's cheap but depends on location

If it's in Lagos, Abuja, ph, Anambra.
I'll say it's very very cheap.

Jagznation:
Sanwo olu should focus on governance no come spoil market for the ordinary man

Selfishness

Mehnnn,
Delta state too corrupt Abeq.

Bayelsa is worst though, 8 or 9 LGs, with less populations.
Yet......

Fvckhypocrite:
Happy sunday sir

Thanks, I was at church ni jare.

Fvckhypocrite:
Look at them both apc & pdp go hear am come 2023
See how tinubu is running upandan just for 2023 ambition if he knw what is good for him he should just sitdan bcoz he go smell pepper if he contest, is better he drop one of his boy than going personally.

And to those of una shouting yoruba muslim upandan should understand that the yorubas can never be divided with one yeye foreign religion we put our culture first b4 religion, an average yoruba do not see any difference between muslim and christian we believe that both muslim and christian are serving one god muslim+christian+traditional = one yoruba

Although i knw that some muslim minority are supporting fulanis base on their selfish interest and religion but that doesn't mean we should generalize by saying all yoruba muslim
Infact as an yoruba man if christmas come we go chop tgether, if salah come we go jolly, if traditional festive period come again na to chop together so we knw our selves as one yoruba not as muslim or christian.
Ciao.
cc sa mmy07

Sorry I saw the mention late

I'm with you

itsme01:



My business is strictly Southwest.. and Yoruba land

What Northerners do to themselves is non of my concern

I wish them good luck


.

And so I HOLD

and OP, next time, we have.

North
East.
West
South.

Shayetet13:
Kalu playing the game of chess... Let no man be surprised if he emerges the APC presidential candidate for 2023 elections... He is well loved in the north

He's actually a pawn.

Rhapsodia:
So what if, after printing the Naira, we use it to buy dollars from central bank and send it to China bank account??

Money must be scarce so that it can have value.

[s]

Cyberterror:
The CBN has a printing facility in Lagos. They can use it. The only problem is the paper needed which is sourced from abroad but we begin to source that locally if the CBN is serious.

[/s]

What trash are you saying sir?
Are you sure you did economics in higher institution
If no, pls let those of us that studied it or those that has knowledge on the topic should answer it.

Cyberterror:
You are wrong. The printed money will be used to settle foriegn creditors which means it won't circulate in the local economy.

Sir, did you do econometrics?
How can you use printed money to settle debts?
Do you know the rationale behind printing money?
Naira will be devalued, people will be poorer.

Don't you know that money is being regulated?

Lol, so you think they'll just print money and ask China for their account number and Nigeria will just send am Gbam?

Rhapsodia:
Good evening Nairalanders

Please help me understand some things in governance.

Considering the huge debt the country is faced with under this Buhari's Government, why can't the government the print money in the CBN and pay the lenders??

Thank you so much.

Reasons.

1. introduce hyper - inflation
2. destroy the value of the Naira
3. cripple manufacturing
4. prepare for mass unemployment
5. destroy your standing in international financial markets


Op if you're a farmer and suddenly you jam plenty money, will u farm again? I bet no. So what will happen to the ppl that buys the food from u? Same wit doc, hair dresser, lecturers etc non of em will waanna work again.

.

More.

More

Yoruba Beaded Crowns: Ade n la

The Yoruba have a rich mythology which preserves their history and supports their institutions. According to one version of their origin myth, (Lloyd 222-223) the chief god Olorun (oh-lo-roon), god of the sky, let down from heaven a chain, by means of which his chosen delegate, his son Oduduwa (Oh-due-duŽ-a), descended to the primeval waters. Oduduwa carried with him a handful of earth, a five-toed chicken, and a palm nut. He threw the handful of earth on the waters, whereupon the chicken scratched and scattered it until it became the first dry land. The Ife Kingdom, located on this spot, was, thus, in the center of the world. When planted, the palm nut grew to a tree with sixteen branches. These symbolized the sixteen original crowned rulers, the sons and grandsons of Oduduwa. Oduduwa was the first ruler of Ife. Eventually, he sent out from Ife his sixteen sons and grandsons to found their own kingdoms. According to Yoruba belief, only a descendant of these original sixteen could be considered a divine king and, therefore, eligible to wear the veiled beaded crown, known as an adenla (great crown).

The Yoruba rulers who claim the right to sacred kingship by virtue of their descent from Oduduwa are collectively referred to as obas. However, more specific titles apply to rulers of different kingdoms. For example, the king of Ife is called Ooni, and the king of Oyo is called Alaafin.
Although the right to wear a veiled beaded crown is the ultimate expression of sanctity, its significance is, to some degree, symbolic. In terms of real power, rulers with veiled crowns are in the same situation as those without. The power of all Yoruba kings is carefully limited and balanced by a council of chiefs. Furthermore, numerous religious cults and societies also help to regulate society.

During the 19th century, each oba lived in a large palace that was located in the center of the main town, across from the marketplace. It had at least two courtyards, usually more, and was surrounded by a wall which included in the back a large forest area. The divine oba was relatively secluded from his people, appearing only on important occasions. As the descendant of Oduduwa, he was a supernatural being who could assure the fertility of plants and animals and who was the indispensable link between the living and the dead. On his death, the members of the royal lineage drew up a list of eligible candidates from their ranks. The final choice was then made by the chiefs with the aid of the important Ife divination society. The Ife divination society had special abilities to foresee future events and to discover hidden knowledge with the help of supernatural powers.

Before the 19th century, some kind of crown was worn by the divine kings of Yorubaland, but surprisingly little is known about the form of these crowns. They may have been formed from some kind of natural material. (Fagg 9) The scholar, Robert Farris Thompson, has even suggested that they were perhaps once made of bronze. While this train of thought was inconclusive, he has demonstrated that the classic elements of modern crowns—frontal faces under birds—probably were established by about the 15th century. (Thompson 11)
Veiled beaded crowns were probably first made in the early 19th century. The first beaded crowns were made by the Adeshina family of Efon-Alaye, who were also great woodcarvers with many royal clients. At that time, tiny glass beads in a great variety of colors were imported into Africa from Europe. These beads inspired a flourishing of new art forms among the Yoruba. Beadwork was produced in abundance, although it was restricted to objects of spiritual significance—the bags used by diviners, covers for the staffs carried by herbalists and priests of the divination cult, and particularly articles for use by the oba, including slippers, gowns, and various headgear. Of all the beaded objects made, the veiled crown was by far the most important. Considered symbolic of the essence of kingship, it was a container of sacred power. It was worn by the oba only on important state occasions, such as his own enthronement, major festivals at which he functioned as high priest, or the conferring of titles. When not being worn, it was treated with the same reverence and protocol as was due the oba himself.

Professor Thompson describes the production of a crown as follows:The bead embroiderer begins with the making of a wicker-work or cardboard frame. . . . The embroiderer or his helper stretches wet starched unbleached muslin or stiffened cotton over the frame, providing the base for the embroidery, and allows the object to dry in the sun. A frontal face, a Janus design, or circular band of frontal faces are often modeled in relief over the lower portion of the frame, with shaped pieces of cloth dipped in wet startch. The actual embroidering then follows, after a choice of surface patterns. . . .
The basic unit of the work is the single strand of beads. These may be extended vertically, diagonally, or horizontally to form geometric outlines, and they may be cut in diminishing to increasing lengths to fill in patterns.

Four basic design elements characterize beaded crowns worn on state occasions by the divine Yoruba kings.- projection at the top
– a beaded fringed veil
– frontal faces in relief or partial relief
– beaded birds rendered in the round

One of the significant features of a veiled beaded crown is the tall projection at the top. Among some Yoruba certain projections from the head, particularly those in the form of a hairstyle, signified sanctified power. The god Eshu (A-shoe), the trickster god and messenger of the other gods, was commonly portrayed with such a projecting hairstyle and certain special officials of the Oyo oba were similarly distinguished. The upright projection on the beaded crown seems to conform to this tradition. Into this projection on the top of the beaded crown, herbalist priests placed a container of powerful medicine known as oogun ashe (ogun ashay). The oba himself was never allowed to see this medicine and so could never look into the interior of his crown, which was put on and removed by a palace official.

The purpose of the beaded veil was to obscure the face of the king, to hide his identity. The veil of beads not only masks the wearer’s individuality, but focuses the viewer’s attention upon the real locus of power, the crown, and protects the layman from looking directly upon the face of one whose head and person possess such power.

The frontal faces that regularly appear on beaded crowns have been reduced to a single face of great size on the crown in the MIA’s collection. These faces are believed to represent the royal ancestors. The Yoruba pay great reverence to their spiritual ancestors who possess the power to intercede with other spiritual forces, and, therefore to affect daily life. The ancestors of the ruler are particularly important. In the case of those rulers with the right to wear a beaded crown, the ancestors included Oduduwa and his immediate descendants. It is possible that the single face on the Institute crown represents Oduduwa himself. the frontal faces on veiled crowns suggest a syntheses of the world of the dead and the world of the living—the king as living ancestor.

The beaded birds attached to the crown suggest several meanings. Gatherings of birds frequently appear in Yoruba art, and often refer to the association between birds and the power of certain crafty elderly women, called “the Mothers.” According to some Yoruba, these elderly women, who have special powers to punish and destroy, turn into birds during the night and fly about wrecking havoc, threatening and even killing people. The presence of the birds suggests that the king can rule only with the protection and help of the Mothers( awon Iya mi osoronga).

During the 19th century, tiny beads, imported from Europe, were used by the Yoruba to make many items of royal and sacred significance. Of these, the crown with a fringed veil, attached birds, and a face design was the most important. This beaded crown was considered the prerogative of only those rulers of Yoruba kingdoms who, theoretically, as descendants of the original founder, Oduduwa, of the original kingdom, Ife, were of divine nature. In actual practice, at the start of the 19th century, there seemed to be no confusion as to which rulers might claim this prerogative. As a result of the civil wars that began in the 1830s, however, great confusion eventually arose as to who was eligible to wear a crown; and by the middle of the 20th century, as many as 50 rulers were claiming the right.

The beaded crown was not simply regarded as a symbol of the divine nature of the oba but was believed to be, by virtue of elements of its design, an instrument of power by which the oba was able to intercede with the spirit world, and particularly with his royal ancestors, for the benefit of humanity. Although the actual day-to-day authority of the oba was far from absolute, and although other institutions, such as secret societies and religious cults, were believed capable of also communicating with and influencing the all-powerful spiritual world, the oba, in the past, was nevertheless regarded with the greatest reverence and awe by his people. His beaded crown was accorded a similar regard, even when not on his head.

Lalasticlala, mynd44, Dominique
https://yorubarenaissance.com/2012/09/16/yoruba-beaded-crowns-ade-n-la/