₦airaland Forum

40 private developers lose estates to Ogun new town scheme 


OGUN STATE NEW TOWN SCHEME INFRASTRUCTURE DEVELOPMENT


A FRESH plan has been launched by the Ogun State government to reorder private estate developments along the Mowe-Ofada-Papalanto and its environs into a new town development scheme as a means to pre-empt the growing incidents of haphazard development of structures and inappropriate planning within the corridor. Under the proposed scheme, the State’s Land Bureau has began an acquisition of some of the landed property within the axis owned by individuals, communities corporate organisations and private developer to actualize its New Town Project. Essentially, the government has acquired lands stretching from Odeda, Ifo, Mowe, Ofada and Papalanto axis up to Abeokuta Exchange, where over 40 developers have their estates. The land size was put at about 37 hectares. Close on the heels of the on-going scheme, several property developers have launched estate developments along the affected areas, while some have started infrastructural works; others only have their signposts to show for years of marketing the projects. Most of the estates are sold under the site and servicesscheme. Expectedly, ripples of the effect on the proposed new town scheme would be felt by prospective homeowners, especially those who have committed their life savings on the procurement of plots in affected estates.

40 private developers lose estates to Ogun new town scheme.. Naija Intel
OGUN STATE DEVELOPEMENT
But the Special Adviser to Ogun State Governor, Senator IbikunleAmosun, on Land Matters, Mrs. Ronke Sokefun, who also doubled as the Director General (DG), Land Bureau, said the process is “to avoid the kind of haphazard development being witnessed along the Lagos-Shagamu expressway, with their attendant environmental and security challenges, According to her, government embarked on the new town project in the Papalanto axis, ostensibly to harmonise the existing infrastructure and correct to anomalies therein there would be the need for ratification exercise to know the affected estates and those to be incorporated into the scheme while compensation would be paid to those whose property would need to give way, “provided they have the necessary documents.”




http://www.naijaintel.com/index.php/2012/11/22/40-private-developers-lose-estates-to-ogun-new-town-scheme/


Just take a close look at the map, indeed ogun and lagos are like bread and butter

WIZGUY69:
Lol.
Honestly, typing Yoruba is really hard for me.
thank God its over, even though I joined late.

Well. It wasn't really that easy for me either but I could come around

Switch mode

WIZGUY69:


ooto ni sha.
awon gan o fe tele awon olori pelebe
shebi e ka ni news aro yi?
Awa omo Yoruba! aki she Olé
Gbobo ibiti awon omo olori pelebe ba ti te ile si, oti di ile won niye

Kilo'n je News ke?
Iroyin abi beeko?

Hahahahah

WIZGUY69:
ko ye ki gbobo ile kwara wa Lara maapu ile oodua.
nitori ara a awon nupe ati Fulani wa ni kwara no.
ode ye ki ara ile Delta wa Lara ile oodua o. shey e Mo?

Hmm
Oti tò le yi, gege bi ati mo wipè itshekri wa lara awon omó Ile oduaa

sugbon ma gba wa ni imoran kia ma fi ipa munwan

PrincessJaneDoe:
rara o, mi o kin se alcatraz001 sugbon omo 'odua ni owun na

Obinrin ni mi ni toto. Se eyin ni Musiwa kan na

Hahahaha

Ye mogbe oo
Jesu!!!

Awaada kerikeri gbaa le yi oo

Hahahah

9jacrip:
O da beyen

Oma se oo
Alagba sheymmx koole so yooba rarani lai fi geesi si ni?

Aareonakakanfo:
E kaa bo oo





Kilode ti awon yooba se wa feran tiredi awon olori pelebe ba yii.mii ti e ka won kun.alawada lawon olori pelebe yen

Esè jarè

Moo ki yin pelu

gbogbo Ile ni aki oo
Ejowó ejeki asoró li ori itesi waaju awon omó Ile oduaà ati ori ilede oduaá


Ni ekan sii moki gbogbo eyin omo Ile oduaa oo

Aareonakakanfo:
Hahaha opolopo eyan beru lati wa soro nibi yii.Kilode ti eru se n ba gbogbo yin

Eru ti wa je?
Bii temi ko o. Ra ra o
Moo kunle repetè, kooada pupoo gan

Omo egba la wa se oo

Baá wa oo

Baawa oo

Mo ki gbogbo eyin omo ile odua oo. Odua gbe gbogbo wa o
✓ ✓ ✓


My galaxy is now speaking in tongue...cheii
This thing gno understand yoruba ke...winksss

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!
.

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??

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.

[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]

Proudly Yorùbá
Did You Know That
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OSOGBO was coined out of Oso igbo (Wizard of the Forest). This was as a result of earlier settlers who surprisingly met a man at the River Osun river and they referred to as ‘Wizard of the Forest’ Oso igbo which led to the name Osogbo.

IGBOMINA came from ‘Ologbo lo mọ ọna’ meaning , it is the flag-bearer that knows the road. During the olden days’ war, The Ajagunla (Ọrangun of Ila) was the flag bearer, who carry the Flag, known as ‘Ogbo’, this Ogbo helped in directing other warriors to the right roads. ‘Ologbo lo mọ ọna’ later become ‘Igbomina’

IBADAN originated from ‘Ẹba-Ọdan’ which means between the forests and the plains. Before 1829 Lagelu, the Jagun (commander-in-chief) of Ifẹ and Yoruba's generalissimo, left Ile Ifẹ with some people from Ifẹ, Ọyọ and Ijebu to found a new city at Ẹba-Ọdan.

IGBOHO is from ‘Igbo ti nho’ meaning 'Whispering Forest'. When Fulanis in conjunction with Afonja military, destroyed the old Ọyọ Empire, Ọyọ people dispersed into the forest and to avoid being noticed, they communicated by whispering to one another. The people settled close to the area noticed that the forest was making unidentified noise and tagged the place as ‘Ibi ti igbo ti nho’ which became Igboho today.

OGBOMOSHO was generated from ‘Ogbori Elemọshọ’ when Sọun Ogunlọla, a great hunter, who later became the first Sọun of Ogbomọshọ, helped the old Ọyọ Empire to kill Elemọshọ and brought his head to Alaafin. People began to refer to the settlement of Sọun Ogunlọla as ’Ibi ti wọn ti gbe Ori Elemọshọ’.

ỌYỌ was from ‘Ibi ti Ẹsin ti yọ’, where the horse slipped. When Oranmiyan left Ile Ifẹ to found his Kingdom elsewhere, the Oracle told him to stop and establish his kingdom wherever his horse slips (yọ). Ibi ti esin ti ‘yọ’ is now known as Ọyọ.

EKITI was derived from ‘Ilẹ Olokiti’, Mountainous land. When the descendants of Agbonniregun baba Ifa and some other people left Ile Ife to found a new kingdom, they decided to settle at where they saw lots of mountains and they said this is ‘Ilẹ Olokiti’ which later transformed to Ekiti.

IKEJA was named after an Awori hunter known as Akeja Onigorun, he was a successful hunter who was famous within the Awori clan of the Yoruba people hence the present name Ikeja the state government seat of Lagos

BADAGRY came into being around 1425 A.D. The area known as Badagry was founded by a farmer who had his farm on the peninsular named Agbede. The farm was later known as Agbede’s farm. Agbede’s farm was referred to as Agbedegreme, which was later, coined into Agbadarigi by the Yoruba alien and eventually pronounced as Badagry by the European slave merchants when the coast of Badagry was discovered and opened to the New world.

ILE IFẸ got its name when Oduduwa arrived the settlement now called Ile Ifẹ, It was believed that Oduduwa came with a giant cock and parcel of sand. The cock then spreads the sand and the land further expands, meaning Ilẹ fẹẹ (land expands).

In Yorubaland, gbọgbọ nkan lo ni bo ṣe jẹ.


Another yoruba group/page on Fb: culled


https://m.facebook.com/TheYorubaPeople/photos/pb.262884720484190.-2207520000.1445986785./761738673932123/?type=3&source=54

Akinbolaji, Yisa

Akinbolaji Migrated to Canada in 1997 has since been living in Winnipeg, Manitoba. A mixed-media artist, Akinbolaji, has developed a unique painting technique for which he was featured on the cover of Art Business News, New York, in 2011. The artist has also been featured in national and international media including CBC, CTV, City Tv, NTA News, Daily Times, Guardian Newspaper, Style Magazine, Winnipeg Free Press and Ottawa Stars.

Akinbolaji first began experimenting with the technique in 1993 while in Lagos. He later incorporated this technique into his monotype printmaking while obtaining his master's in fine arts from the University of North Dakota.

Akinbolaji's professional career began in 1986 in Lagos, where he studied fine arts at the Yaba
College of Technology. Before going to Canada in 1997, he was recognised with his inclusion in Nigerian Artists’ Who's Who and Bibliography (1993), compiled for the Smithsonian Institution Libraries, Washington, D.C. Akinbolaji's works have been exhibited in notable galleries in Canada and the United States.

He currently serves on the board of the Manitoba Arts Council. He served as President of the Manitoba Society of Artists 2001 - 2003.Yisa is the founder of Creative Foundation Inc. ‘’My work is reflective of my experiences and imagination. Though a painter, I don’t just paint, I create using paint and forms. Before I begin to create my work (abstract or figurative), I imagine how I can use my materials so the viewers can have a magical experience on a two-dimensional surface’, he once said.
www.yisagallery.com

Ahmed, Adekunle Garba

Dr Ahmed Garba migrated to Canada in 1997 and has since based in Ottawa, Ontario. He works with the department of Medicine, University of Ottawa and Royal Ottawa Health Care Group, Ottawa, specialising in Psychiatry (sub-specialisation in Psychiatry and Law).

Ahmed is a forensic psychiatrist at the Royal Ottawa Health Care Group. He had his first from Ahmadu Bello University (ABU), Zaria, with his residency training in psychiatry and addictions at the WHO Training Centre, Aro, Abeokuta, Ogun State, Nigeria  and the University of Liverpool (UK). He also holds a Masters of Law degree from the prestigious Osgoode Hall Law, York University (Canada).

AG, as he is popularly called, is an Associate Professor in the Divisions of Forensic and Addiction Psychiatry, Department of Psychiatry and holds a cross appointment in the Criminology department of the University of Ottawa. He is an adjunct also professor at Queen’s University. His research interests and clinical practice include the assessment and treatment of patients with major mental disorders, psychopathic and personality disorders.

He has authored and peer-reviewed articles which were presented both nationally and internationally. He is a member of the Ontario Review Board, Nunavut Review Board, an examiner for the Royal College of Physicians and Surgeons of Canada and Medical Council of Canada, a supervisor at Albert Ellis Institute of Rational Emotive Behavior Therapy and a consultant for the Correctional Service of Canada.

He is also the Co-director of the Canadian Centre for Rational and Cognitive Therapies. Although AG lives in Ottawa with his wife and 3 children, he regularly returns to Nigeria to teach and provide mentorship to mental health professionals. He is a recipient of the 2013 Planet Africa Award for Science and Technology.

www.med.uottawa.ca

Says who that yoruba are not all over the world, don't travel
Don't be deceive trust me they are everywhere impacting lives....everywhere they are







Adetola Motunrayo

Adetola Motunrayo is the Clinical Assistant Professor of Family Medicine, University of Ottawa. Migrated to Canada in 2001, took up a job offer on arrival in Brookfield as a Family Physician and later became the Senior Medical Office in Charge of Brookfield- Bonnews hospital. He is a certificant of the College of Family Physician in Canada and recently became Fellow of the College of Family Physician of Canada.

He has additional qualifications in Dermatology and Independent Medical Examination.
He moved to Ottawa in the summer of 2005 to start his solo family practice which has now
metamorphed into Zoemed Clinic in Ottawa. He is a Clinical Assistant Professor of Family
Medicine at the University of Ottawa, Faculty of Medicine.

He is also an examiner for the College of Family Physician of Canada, Peer reviewer for the College of Physicians and Surgeons of Ontario and has been the General Secretary of the Canadian Association of Nigerian Physicians and Dentists. He is also the CME director of that organisation.

He retains an active interests in what goes on in Nigeria, hence writes articles in the Nigeriaworld.com. He completed his undergraduate medical education in 1990 at the Ogun State University, now Olabisi Onabanjo University. After his national service in 1992, he began his post graduate education in Internal medicine at the Ogun State University Teaching Hospital, Sagamu and University College hospital, in Ibadan.

He later travelled to South Africa where he worked for 6 years and also completed his post graduate training in Family and Emergency Medicine at the University of Witwaterstrand in Johannesburg, South Africa. He worked as senior and then Principal Medical Officer at the hospitals in Klerksdorp and Pietersburg.

www.zoemedical.ca

WALE Adesanya

Wale Adesanya is from Abeokuta, Ogun State. He migrated to Canada in 1978 and presently based in Ottawa, Ontario. He holds first degree in Engineering from the University of Ottawa and later bagged MBA in Finance, CSA. He is presently the President of ADE Financial Group,
an Insurance and Investment Consulting Firm in the city of Ottawa.

With over nineteen years of financial experience, Wale’s mission is to be a partner for people who are committed to finance and investing - enabling them to become more confident in their financial decision making and empowering them towards financial freedom. Prior the starting his brokerage firm, he worked for Prudential Life Insurance, MetLife and Clarica to name a few.

Adesanya is also a member of the Board of Trustees for Nigerian Professionals and Business Network, a professional working group based in Canada. He served on the Board of Canada-Nigeria Chamber of Commerce, Board of Advisory of The Nigerian Canadian Association, Ottawa - an organisation that he served as the President for over 7 years.

In 2010, as part of the Nigeria 50th anniversary, he was awarded the prestigious Nigeria Golden
Jubilee Award for Community Development and Leadership by former Nigerian High Commissioner to Canada, Professor Iyorwuese Hagher. Adesanya is also the owner of Diplomacy Limousine and Car Services, one of the top transportation companies in Ontario.

With passion for Nigeria, Adesanya has consistently worked to bring Nigerian professionals in Canada together for the purpose of brainstorming and articulating positions on Nigeria’s democracy and governance.

Adesanya was the Executive Director of the team that hosted a four-day World Conference tagged: “Nigeria @ 50, Building Partnership through Public and Private Partnership” in Ottawa in 2010. Over 500 Canadian and Nigerian entrepreneurs, politicians and Professionals, from all over the world, attended the conference in the capital city of Ottawa. He is married to Perihan Adesanya and they both have three grown up children, Lanre, Genni
and step-son, Jeyhan.

www.ADEFinancial.com

Canada is one of the greatest countries in the world. The country accommodates peoples from different cultures and backgrounds - giving them opportunities to accomplish their set goals in life. Nigerians are not left out in the opportunity that the North American nation offers. Zacheaus Somori, who is in Ottawa, profiles some of the achievers making waves in the country with the intention to contribute their own quota to the Nigerian economy

ADENIYI, Adetola

Adeniyi Adetola migrated to Canada in 1996 and has been based in Toronto, Ontario. He is a journalist, writer, publisher, educationist and a consultant. Adeniyi, a prolific columnist and commentator, began his career in journalism officially as a reporter in 1959. Since that time when he erected a public pressboard at Ago- Iwoye Secondary School, Ogun State, Adeniyi has devoted his life to various genres of mass communication: acting, to singing, debating, drumming, poetry and choreography.

A non-partisan political impresario, Chief Adetola Babatunde Adeniyi is the Chairman of Linkworld-ICC and Managing Consultant of The Knowledge Plaza as well as Chairman/CEO of Toronto-based Canada College and Canada University Press.

A vibrant political commentator and consummate analyst, Adeniyi is also a strategist and tactitian per excellence and has over the years been a consultant on Media, Strategy and Public policy to several top level political office holders and corporate institutions across the country.

Cheii Kanu, the young shall grow ojukuku don enter 3chance

Op, markahwhai!!

[color=]TEN MOST FAMOUS AFRICAN TRIBES[/color]


YORUBA AT 4TH


http://answersafrica.com/african-tribes.html

The Development Agenda for Western Nigeria (DAWN) has signed a Memorandum of Understanding (MOU) with the organiser and executive producer of Yoruba Movie Academy Awards (YMAA), Mr. Tunde Oshinibosi aka Laface.

Signed on Thursday July 31, 2014, the agreement is geared towards the actualization and continued development of the Yoruba Movie Academy Awards and the Yoruba movie industry in general. The historic event took place at the corporate office of the DAWN Commission located at Cocoa House, Dugbe, Ibadan, Oyo State.

In furtherance of its five pillars of development, which include economic competitiveness, building inclusive institutions, infrastructural development, social and human development, and home affairs, the DAWN Commission admits that the Yoruba Movie Academy Awards is a viable socio-economic and regional integration project with a strong emotional connect, to aid the overall development of the Yoruba race.

The maiden edition of the awards took place in Abeokuta, Ogun State in 2010 while the 2013 edition held in Ibadan, Oyo State amidst glamour, style and panache.

According to Tunde Laface, YMAA has further enhanced its popularity with the overwhelming support and endorsements from the Yoruba movie industry’s practitioners, distinguished Yoruba sons and daughters, and stakeholders across board.

“YMAA focuses on propagating the rich Yoruba culture globally through the overwhelming popularity of Yoruba movies and the vision of making the awards the biggest and most glamorous in Africa and the Diaspora in the next three years. This is in furtherance to creating an all-encompassing Yoruba film festival, the first of its kind in the world,” he said.

Laface expressed his sincere gratitude to the Director General, DAWN Commission, Mr. Dipo Famakinwa and his team for their tremendous endeavours in the socio-economic development and regional integration of Western Nigeria. He also thanked movie enthusiasts, practitioners, stakeholders and the general public for their overwhelming support for Yoruba Movie Academy Awards and Yoruba movie industry.

[b]1. Obafemi Awolowo - ONE OF THE FOUNDING FOUNDERS OF NIGERIA


2. Alexander Akintola Sapara - THE FIRST NIGERIAN LAWYER


3. Folake Solanke - THE FIRST FEMALE SENIOR ADVOCATE OF NIGERIA(SAN)


4. Frederick Rotimi Williams - THE FIRST LAWYER TO BE A SENIOR ADVOCATE OF NIGERIA(SAN)


5. Hon. Justice Olumuyiwa Jibowu - THE FIRST NIGERIAN JUDGE TO SIT ON THE SUPREME COURT BENCH


6. Sir Adetokunbo Ademola - THE FIRST INDIGENOUS CHIEF JUSTICE OF NIGERIA


7. Olusegun Obasanjo - THE FIRST NIGERIAN TO BE BOTH MILITARY AND CIVILIAN HEAD OF STATE


8. Ernest Shonekan - THE SHORTEST PRESIDENT BY NUMBER OF DAYS


9. Oladipo Diya - THE FORMER VICE MILITARY PRESIDENT TO SANNI ABACHA


10. Moshood Abiola - BUSINESS MOGUL, POLITICIAN, ONCE THE MOST RICHEST IN AFRICA


11. Mike Adenuga - CEO OF GLOBACOM, BUSINESS MOGUL, THE SECOND RICHEST NIGERIAN


12. Femi Otedola - BILLIONAIRE, BUSINESS TYCOON


13. Adebutu Kessington - THE INVENTOR OF LEGAL GAMBLING IN NIGERIA(BABA IJEBU)



14. Adeola Odutola - THE FIRST INTREPRENEUR, FIRST TO OWN A PRIVATE SECONDARY SCHOOL, FIRST PRESIDENT OF MANUFACTURER ASSOCIATION OF NIGERIA



15. Tai Solarin - ACTIVIST, FOUNDER OF MAYFLOWER SCHOOLS


16. Oba Otudeko - BUSINESS TYCOON


17. Funmilayo Ransome-Kuti - THE FIRST WOMAN TO DRIVE A CAR, LED THE ABA WOMEN RIOT, ACTIVIST OF THE FIRST ORDER



18. Wole Soyinka - NOBEL PRIZE IN LITERATURE



19. Femi Osofisan - A NIGERIAN WRITER OF THE FIRST ORDER



20. Ola Rotimi - LEADING PLAYWRIGHTS AND THEATRE ACTOR


21. Olu Jacob - NIGERIAN ACTOR


22. Subomi Balogun - THE OWNER OF FCMB


23. Pter Akinola - FORMER PRIMATE OF CHURCH OF NIGERIA, ANGLICAN CHURCH



24. Ola Makinde - PRELATE OF THE METHODIST CHURCH


25. Ebenezer Obey - JUJU PIONEER AND MUSICIAN



26. Shina Peters - JUJU MUSICIAN


27. Fela Anikulapo Kuti - AFROBEAT PIONEER



28. Adewale Ayuba - THE ONLY WELL-READ FUJI MUSICIAN


29. Dapo Daniel Oyebanji(D'banj) - HIP HOP ARTIST



30. Hubbert Ogunde - STAGE THEATRE PIONEER(THE FATHER OF NIGERIAN NOLLYWOOD)


31. Sikiru Ayinde Marshall(K1) - FUJI MUSICIAN
32. Kuforiji Olubi - FIRST FEMALE ICAN PRESIDENT
33. Chief J.F. Odunjo - FOREMOST AUTHOR
34. Thomas Adeoye Lambo - Psychiatrist
35. Oba Sikiru Kayode Adetona(THE AWUJALE OF IJEBULAND) - THE LONGEST REIGNING OBA IN NIGERIA(APRIL 2,1960 TILL DATE)
36. Madam Efuroye Tinubu - THE FIRST WOMAN TO BUY A CAR IN NIGERIA
37. Dr. Elizabeth Awoniyi Aimbola - THE FIRST FEMALE DOCTOR IN NIGERIA
38. Dimeji Bankole - THE YOUNGEST SPEAKER IN THE HISTORY OF NIGERIA



39. THE FIRST CHURCH IN NIGERIA - St. Peters Church Abeokuta



40. OGUN STATE HAS THE LARGEST CONCENTRATION OF UNIVERSITIES IN NIGERIA


41. OGUN STATE ALSO HOUSE ALMOST ALL THE RELIGIOUS CAMP SITE IN NIGERIA


42. THE FIRST NEWSPAPER WAS SITUATED AT ABEOKUTA, CALLED 'IWE IROYIN'


43. Olubi Sodipo - THE FIRST NIGERIAN PROFESSOR OF PHILOSOPHY


44. Tunde Kelani - THE BEST CINEMATOGRAPHER IN AFRICA


45. Ambassador Segun Olusola - THE VILLAGE HEADMASTER PIONEER



46. Professor Peter Okebukola - FORMER CHAIRMAN OF THE NIGERIAN UNIVERSITIES COMMISSION



47. Professor Ogunlesi - FIRST PROFESSOR OF MEDICINE IN NIGERIA



48. Chief Olu Oyesanya - FOUNDER OF NIGERIAN UNION OF JOURNALIST



49. Professor Oluyemi Banjoko - Special Adviser to The American president and the British prime minister on African matters (Manchester, U.K)



50. Prof. Adebayo Adedeji, CFR, - Former Executive Secretary of Economic Community for Africa and Founding Executive Director ofAfrican Centre for Development and Strategic Studies (ACDESS)




51. OGUN STATE IS REPUTED TO HAVE PRODUCED THE HIGHEST NUMBERS OF SENIOR ADVOCATES OF NIGERIA AND MEDICAL DOCTORS.
THIS LIST IS ONLY LIMITED TO MY MEMORY. HOWEVER, IF YOU ARE A TRUE SONS AND DAUGHTERS OF OGUN STATE, SHOWCASE THOSE PEOPLE HAVE HAVE CUT THEIR TEETH IN DIFFERENT FORMS OF LIFE.
NONETHELESS, OGUN STATE HAS PRODUCE AND STILL PRODUCING THE BEST HUMAN RESOURCES IN NIGERIA[/b]




Like serious!!!!..... Yoruba people rock!!!

Aareonakakanfo:
Totit there use to be an Oduduwa voice station but it never really got support.I don't think it still exists

No. This time it's gonna by the youth, for the youth and our common interests..


We must pitch out tent under one umbrella....
That we failed before doesn't guarantee we will fail again.

Aareonakakanfo:
But that's political though, [b]I meant how do we transform our ideas on how to develop the region into reality[/b]

We need a voice, a platform.
If we can come together under a platform we can not achieve anything nor have a common interest as a tribe.

Let's build a platform where yoruba youth both home and abroad can discuss our common interest then everything will fall into place...
Don't you agree?

It's as simple at that!

Aareonakakanfo:
But that's political though, I meant how do we transform our ideas on how to develop the region into reality

Ofcourse, the radio will stand as a platform where Odua people's youth can discuss, analyse and come up with difference ideas/strategies, and with one voice and millions of youth followers? I can bet we will achieve out aims.

All we need is followers and members of " Odua people's (youth) voice" and with member both home and abroad? I can assure you that we can!

CabbieAC:
Yeah we can come up with ideas but how do we put it into effect?Just typing on Nairaland is obviously not the way to go.We need to be more direct and i have no idea how we can go about that

What we need could be an online...radio station.

What I call Odua/SW people's voice

With such a platform and million of oduas people followers?
I can assure you that as a tribe we would be able to voice out our ideas, political analysis,et al and force our leaders to act on our interest as a tribe and or people

I am more than prepare to contribute!

I will ensure and do all in my power to make sure this thread doesn't die ....


I pledge to do my best, my support...

FKO81:
Emerging trend of social almajiri in Yorubaland
By Hakeem Jamiu

There is a social malaise which is gradually creeping into the lexicon of Yorubaland and this is the ugly spectre of hungry children begging for food and alms at social events. Older women are equally not left out in this ugly but strange practice in Yorubaland. It is strange in Yorubaland because the concept of almajiri which simply means street urchin is common in the Northern part of the country. Yorubas use to refer derisively to anybody soliciting for arms in Yorubaland in the olden days as almajiri. The almajiri of the North are usually children between the age bracket of 7 and 20 in most cases. Almajiris are so desperate for food that any unsuspecting visitor to the Northern part of the country who goes to a restaurant to eat but mistakenly left his food to wash his hands is likely to lose such to waiting almajiris before he comes back for the food.

I first noticed this ugly trend at a ceremony I attended a few months ago at Ayetoro Ekiti. Elderly and middle aged able bodied women from Kwara, Osun and Oyo states invaded the burial ceremony uninvited and were embarrassing guests who refused to give them money. Also noticeable were children with their begging bowls who thronged the venue of the ceremony soliciting for left over food and alms. The children were a pitiable sight. Poverty was clearly written on their faces. I have attended many social functions after that and the same trend was noticeable. But I became worried a few days ago, when I attended the burial ceremony of a friend's father in Ilesha , Osun State . They came in various groups and employ different methods in soliciting for alms. There were the elderly women who were busy harassing guests in the name of praise singing and would not leave until you part with money, there were the men with their public address system which they use in praise singing but which is disturbance and yet, there were Yoruba children in the mould of almajiris with their begging bowls scrambling for left-over and at the same time soliciting for alms.

Fellow guests on my table at the event who were also journalists expressed their concern in unison about the growing trend of almajiri of various categories in Yorubaland. They all agreed that it has become a social problem. We started discussing and realised that the culture of begging in the mould of almajiris is alien to Yoruba culture. In those days before the advent of the British, the Yorubas are a proud people known for their hard work and industry. They practiced hoe agriculture and were well known as traders and for their crafts. Yoruba artists have produced masterpieces of woodcarving and bronze casting, some of which date from as early as the 13th century. Many of Nigeria 's best-known artists and writers are Yoruba. Other occupation of the Yorubas at that time were drumming and masquerading which would now be called showbiz. They engage in all the foregoing occupation but a Yoruba man or woman (able bodied) would not beg for alms as it is considered shameful and something akin to a curse. The Yorubas cherish their oriki (folklore) which is a poetic version of eulogizing the exploits of their progenitors which is an incentive for them to excel and even surpass their progenitors. The Yorubas have harsh words for lazy people. Such people are objects of ridicule and butt of jokes in the society. With this background, it is understandable why we became worried with the array of beggars at the Ilesha ceremony.

After leaving the party, I reflected on the scenario of the almajiris in Ilesha and I was able to draw a relationship between Political almajiris and social almajiris. I discovered that social almajiri had its root in the advent of the politics of do -or-die introduced into the political lexicon of Yorubaland by apostles of mainstream politics especially ex-President Obasanjo. The grand Patron of political almajiris who recently passed away was Chief Lamidi Adedibu. Many have argued that his death has led to the proliferation of almajiris in Yorubaland. This is because those he hitherto dole handouts to must look for other means of survival since he is no more. These political almajiris are ready to exchange their mothers for few coins. A new political class of men without integrity and anything goes was created and they became political almajiris who survive on crumbs from their masters. They would rig, kill, maim and do all sort of things to acquire political power. With the ascension of these men in power, good governance became a thing of the past. Our collective patrimony was squandered by these political almajiris. Nigeria has never been so blessed with petro dollar with oil selling for $156 dollars per barrel but Nigeria has never been so poor with a chunk of the population living below poverty line. So versions of the political almajiris are the social almajiris that now invade ceremonies in Yorubaland. With these children begging for alms, a ready made market for thuggery and other social vices is assured. The activities of the beggars are not limited to parties. At bus stops in our cities, it is a common sight to see women most of who are still in their mid thirties, who would strap a baby at their backs and approach men with stories of despair to solicit for alms. Many of them would end up in bed with such men. This is another brand of alamajiri and these are Yoruba women. A violent version of almajiri but which is gradually being tackled in Lagos is the 'Area Boys' syndrome. These are Yoruba street urchins who are semi- armed robbers.

The underlying factor in this new trend is failure of the Nigerian State on one part and the laziness on the part of these women. Most of them don't want to work, In those days, when everybody's occupation was farming you dare not beg. You must find something to do. But these days, our women and children are too lazy. It is either they steal or beg. In most cases a mother and child become almajiris at social events. So the question now is can a Yoruba man now refer derisively to a Hausa beggar as almajiri when we have many of them now in Yorubaland? The answer is no! This trend must be arrested before it goes out of hand. The almajiris in the North these days engage in novel forms of drug abuse like sniffing of gutter water to get intoxicated, sniffing of adhesives and other drugs so that they are ever ready to unleash terror on the rest of the society whenever they are called upon to do so by the political wing of almajiris. I strongly recommend that guests at public functions must stop encouraging almajiris by giving them money.

But can government which itself owns the political wing of almajiris arrest this trend? Time will tell.

Progressive and sophisticated governors from southwest really need to think progressive not retrogressive,that's my own you can report me to mod, I have said my own, the first step is to identify problem and second best way to solve it, not hiding my post or illegally prohibit

Are you feeling down,defeated already...warridisses?

These are Individuals opinion ....we are talking about igr here abeg eh bros

Ignore mode ...activation pleasezzz guys this thread is precious to omoluabis

Thanks

IlekeHD:
The SW is not the least poorest, it's the ONLY RICH region.

We still have room for growth tho. we shouldn't celebrate mediocrity.

I do agree with that as we can do better than these...sure!