http://www.cornerstone.Jimdo.com/

Oko Irese Mass Media, Kanifing South, Serekunda (2025)

08/09/2025

THE PROCLAMATION OF THE INDIGENOUS YORUBA PEOPLE

Issued in the Spirit of Freedom, Justice, and Unity

Preamble

We, the Indigenous Yoruba People, descendants of a noble civilization and guardians of an enduring heritage, do hereby declare before God, history, and humanity that our identity, dignity, and sovereignty can never be extinguished. Our existence predates the creation of Nigeria, and no power on earth has the authority to deny us our inalienable rights.

Declaration of Rights

1. The Right to Identity
We affirm that we are Yoruba — a people of divine heritage. No decree, constitution, or external law can alter who we are or redefine our nationhood.

2. The Right to Self-Determination
The Yoruba People reserve the full and natural right to govern themselves, to determine their political destiny, and to safeguard their future in accordance with international law and natural justice.

3. The Right to Culture and Heritage
Our language, traditions, faith, and ancestral values are sacred and eternal. They shall be preserved, promoted, and passed down to generations yet unborn.

4. The Right to Peace and Prosperity
The Yoruba Nation seeks not conflict but peace — peace with justice, dignity, and liberty. Our vision is a land where freedom, equality, and prosperity flow to every Yoruba son and daughter.

Vision for the Democratic Republic of the Yoruba

The Democratic Republic of the Yoruba shall stand as a nation founded upon:

Justice – where no man or woman is oppressed.

Unity – where Yoruba people, at home and abroad, remain bound by culture and destiny.

Progress – where knowledge, enterprise, and innovation lead us forward.

Dignity – where the world recognizes the Yoruba Nation as free, sovereign, and glorious.

Proclamation

Therefore, let it be known to all:

That the glory of the Yoruba People shall never be diminished.

That the Democratic Republic of the Yoruba stands as the fulfillment of our ancestral vision.

That no government, no organization, and no institution can silence the Yoruba spirit or deny us our rightful place among the free nations of the earth.

We proclaim this solemnly, with faith in God Almighty, with loyalty to our ancestors, and with commitment to future generations.

Conclusion

So we declare, and so shall it be.

Issued this day, under the seal of the Indigenous Yoruba People, in affirmation of our eternal destiny.

04/09/2025

Manifesto of the Democratic Republic of the Yoruba

The Democratic Republic of the Yoruba is not a dream nor an illusion. It is the living realization of the spirit, history, and destiny of the Indigenous Yoruba People. Long before the artificial boundaries of colonialism and the imposed creation called Nigeria, the Yoruba Nation thrived in its own greatness, guided by culture, governance, spirituality, and civilization.

We are not merely a nation, nor a borrowed idea of statehood. We are an ancient people with a continuous identity, rooted in the wisdom of our ancestors, the strength of our traditions, and the resilience of our communities. Nigeria is a political invention—temporary, fragile, and imposed. But the Yoruba identity is eternal, natural, and unbreakable.

The Democratic Republic of the Yoruba stands as a reality of consciousness and sovereignty, a declaration that no external power, no imposed structure, and no crumbling federation can suppress the will of a people who know themselves. Nigeria cannot stand against it, because the Yoruba spirit does not seek permission—it exists, it endures, and it rises.

Our republic is not built on conquest, oppression, or division, but on truth, justice, and the right to self-determination. It is the republic of culture, innovation, and freedom, where every Yoruba son and daughter—home and abroad—can recognize themselves, belong, and prosper.

The Yoruba people have spoken through history: from Oyo to Ife, from Ijebu to Egba, from Ilorin to Ekiti, and beyond, our destiny has always been self-rule, dignity, and progress. The Democratic Republic of the Yoruba is therefore not a rebellion—it is a restoration, a reawakening, a return to what has always been ours.

We declare:

That the Yoruba people are one indivisible heritage.

That our sovereignty is not a gift but a birthright.

That no imposed structure can invalidate our existence.

That the future belongs to the Yoruba, standing tall among the nations of the world.

The Democratic Republic of the Yoruba is here. It is not an idea to be debated, but a truth to be embraced.

28/08/2025

Comparative Roles of the Eesa Across Yoruba Towns

1. Eesa of Iragbiji (Osun State)

Position: Acts as the Prime Minister and direct deputy to the Aragbiji of Iragbiji.

Duties:

Leads the council of chiefs in the absence of the Oba.

Oversees peace, security, and enforcement of traditional laws.

Mobilizes warriors and community members in times of crisis.

Plays a leading role in succession and coronation ceremonies.

Unique Feature: Holds the highest level of authority among the chiefs after the Oba, making him both political and spiritual custodian of the town.

2. Eesa of Inisa (Osun State)

Position: Recognized as a pillar of governance and head of a major ward in Inisa.

Duties:

Supervises community decision-making and implementation.

Negotiates peace during inter-communal conflicts.

Oversees communal labor projects and public works.

Takes charge of traditional festivals and rituals.

Unique Feature: Strong role in community mobilization and conflict resolution, acting as a bridge between the palace and the ordinary people.

3. Eesa of Ikirun (Osun State)

Position: Chief administrator and custodian of laws under the Akinrun of Ikirun.

Duties:

Ensures the enforcement of community laws and customs.

Plays a key role in the coronation process of a new Akinrun.

Serves as adviser to the king on governance matters.

Participates in religious rites connected to the town’s deities.

Unique Feature: Especially important during leadership transitions, ensuring legitimacy and continuity of kingship.

4. Eesa in Other Yoruba Towns (e.g., Oyo, Ekiti, Ondo)

Position: Generally functions as a chief adviser and deputy to the Oba, though the level of power varies.

Duties:

Liaison between the king and the people.

Guardian of traditions and enforcer of cultural laws.

Sometimes shares responsibilities with other high-ranking chiefs like the Bashorun or Balogun.

Unique Feature: In some towns, the Eesa is more ceremonial, while in others, he holds executive powers similar to a deputy governor.

Key Similarities Across Towns

Always second-in-command to the Oba.

Acts as a chief adviser and stabilizer of governance.

Plays a vital role in succession rituals when a new Oba ascends.

Acts as a custodian of traditions and festivals, preserving Yoruba heritage.

Functions as a bridge between the king and the people.

Key Differences

Authority Level: In Iragbiji, the Eesa acts almost like a Prime Minister, while in towns like Oyo, he may share influence with other chiefs.

Focus of Duties: In Inisa, emphasis is on community mobilization and conflict resolution; in Ikirun, it is on law enforcement and coronation rituals.

Cultural Roles: Some towns assign the Eesa stronger religious responsibilities, while others emphasize political and administrative power.

Influence in Succession: In Ikirun and Iragbiji, the Eesa is central in succession, but in some Yoruba towns, that role may fall to other chiefs.

In essence:
The Eesa is always a figure of power, trust, and tradition in Yoruba towns, but the scope of his authority differs from place to place—ranging from a Prime Minister-like role in Iragbiji, to a community mediator in Inisa, and a succession authority in Ikirun.

Dr. Oladapo O. Olaniyi

28/08/2025

Historical Profiles of Notable Eesa Titleholders in Yorubaland

1. Eesa of Iragbiji (Osun State, Nigeria)

The Eesa of Iragbiji holds one of the most prominent Eesa titles in Yorubaland. In Iragbiji’s traditional hierarchy, the Eesa is regarded as the prime minister of the town, directly next in command to the Oba (the Aragbiji of Iragbiji). He coordinates the council of chiefs and ensures the king’s directives are implemented across the quarters of the town. Historically, the Eesa of Iragbiji has been instrumental in maintaining peace, mobilizing warriors in times of conflict, and preserving the spiritual and cultural heritage of the people.

2. Eesa of Inisa (Osun State, Nigeria)

In Inisa, another historic Yoruba town, the Eesa is a pillar of governance and tradition. The Eesa serves as the head of a large ward and is deeply involved in community decision-making. Oral traditions recount that the Eesa of Inisa was often entrusted with delicate assignments, such as negotiating peace during inter-communal disputes and supervising communal labor projects. The position is also central to the observance of traditional festivals, rituals, and the safeguarding of Inisa’s cultural identity.

3. Eesa of Ikirun (Osun State, Nigeria)

The Eesa of Ikirun is a major chieftaincy figure serving under the Akinrun of Ikirun. Known for his administrative wisdom, the Eesa historically acted as a chief administrator and custodian of laws. The Eesa also oversaw certain religious rites and played a key role in the coronation process of a new king, ensuring that transitions of power were smooth and legitimate.

4. Eesa of Oyo (Oyo State, Nigeria)

Though less frequently mentioned than other Oyo chiefs like the Bashorun and Are Ona Kakanfo, some historical records note that certain Oyo towns maintained an Eesa title as part of their chieftaincy system. In these contexts, the Eesa often acted as a liaison between the Alaafin and the people, ensuring that the king’s decrees were fairly implemented while protecting the interests of the community.

5. Eesa in Other Yoruba Towns

Across Yorubaland, from Ekiti to Ondo, the title of Eesa appears in various forms, always signifying a deputy leader, adviser, and custodian of tradition. While specific duties may vary from town to town, the prestige of the title remains consistent, embodying authority, trust, and continuity in governance.

In summary, the Eesa institution is one of the pillars of Yoruba political and cultural organization. From Iragbiji to Inisa, Ikirun, and beyond, Eesa chiefs have historically been defenders of tradition, stabilizers of leadership, and champions of communal welfare.

Pictures of Chief Oyelami (Eesa of Iragbiji and Late Chief Kolapomoye Ajiboso (Eesa of Inisa)

28/08/2025

The Eesa Chieftaincy Title in Yoruba Traditional Leadership

The Eesa is a highly revered Yoruba chieftaincy title that occupies a central place within the traditional governance structure. Serving as the second-in-command to the Oba (king), the Eesa wields significant authority and influence in the administration of the kingdom.

Traditionally, the Eesa functions as a chief adviser and deputy to the Oba, ensuring continuity of governance, stability, and adherence to cultural values. He often oversees the day-to-day running of community affairs, presides over council meetings in the absence of the king, and provides wise counsel on matters of governance, security, and tradition.

In many Yoruba towns, including Iragbiji and Inisa in Osun State, Nigeria, the Eesa is recognized as the head of a major ward or quarter within the community. His role extends beyond administration to include conflict resolution, mobilization of community members, preservation of customs, and ensuring that the laws of the land are upheld in harmony with Yoruba traditions.

The Eesa also acts as a bridge between the people and the throne, embodying loyalty to the Oba while safeguarding the welfare of the populace. In times of transition, when the stool of the Oba becomes vacant, the Eesa may also play a significant role in succession processes and rituals, underlining his importance in the cultural hierarchy.

Thus, the title of Eesa is not only a mark of prestige but also of responsibility, guardianship, and service to both the crown and the people, ensuring the continuity of Yoruba traditional governance and heritage.

Dr. Oladapo O. Olaniyi

28/08/2025

BRIEF OF OKO IRESE AJIBORO

The Irese (igbaja) people is an autonomous community within the Igbomina -Yoruba people. It is ruled by its great king, Elese. The Igbomina is a distinct clan of the Yoruba people sharing some features with the Oyo yoruba on one hand, and Ekiti yoruba on the other hand.
Our knowledge of the Irese people which forms the basis of this talk is derived principally from aspects of Yoruba folklore namely : Oriki Orile and proverbs. These are in themselves aspects of Yoruba oral tradition. This is a primary source of a permanent timeless nature which we consider superior to written sources which are handiwork of political masters.
One major reason for our sole reliance on oral tradition is that the story we are to talk about is the story of a great cultural heritage that was, of a glory and splendor that has been lost through generations of neglect caused by subjugation of the Irese people by superior external forces – military, political and socio-cultural.
Modern Igbaja first caught the attention of the world through Radio ELWA, the radio broadcasting outfit of the Sudan interior mission, and latter through the theological college belonging to the same Christian mission.

Irese land is referred to in folklore by several names viz: Iran Ajisola, Oko Irese, and Iran Elese all of which seem to be cognomen of the ruler of the kingdom which Irese land actually was. It is he that was called severally as Ajisola Omokele ori Ogun, Okoalake ajiboronle oba Igbaja. It appears to us that Irese land was composed of several towns, among which were Ora, Erin, Oko Ode, Isale Owo and Igbaja itself.
The names are used in out source and variously that it seems to us that Oko is synonymous with Igbaja. Indeed although there is only one known Igbaja, there are several Oko such as the one near Omu-Aran and the one near Ogbomosho. There is another in Egbaland , Ago Oko. It is evident that the Elese had a very close link with the Alaafin the ruler of the Oyo empire. Irese people were best known for their excellent works of art, Igba finfin
It was such a predominant occupation of the people that it remains a proverb till this day that : “Bi onirese ko tiko fingba mo, Eyi toti fin koleparun” meaning “even if Onirese refuses to carve patterns on calabashes, the ones he had already carved will never perish”. From the sale of the carved calabashes, they made lots of money:”Igba finfin Olora egbeje, finfintaifin olora egbefa”
The Igbaja people were also great farmers, planting mainly garden eggs (Ikan) ,okro (Ila) , and yams. It was from the sale of okro and garden egg that they got the riches which earned them their fame.
The present traditional ruler is the Elese of Igbaja, Alhaji Ahmed Babalola Awuni arepo III.
The Irese (igbaja) people is an autonomous community within the Igbomina -yoruba people. It is ruled by its great king ELESE. The Igbomina is a distinct clan of the Yoruba people sharing some features with the oyo Yoruba on one hand, and ekiti Yoruba on the other hand.
Our knowledge of the irese people which forms the basis of this talk is derived principally from aspects of YORUBA folklore namely : oriki orile and proverbs. These are in themselves aspects of YORUBA oral tradition. This is a primary source of a permanent timeless nature which we consider SUPERIOR TO WRITTEN SOURCES WHICH ARE HANDIWORK OF POLITICAL MASTERS. We seem nit to have much choice other than oral tradition because the written sources available to us yield
scanty information on the great heritage of the Irese people. Or of what use to us are archival information on Irese as a subjugated people which recorded Elese as a head of a district under another superior ruler!
One major reason for our sole reliance on oral tradition is that the story we are to talk about is the story of a great cultural heritage that was, of a glory and splendour that has been lost through generations of neglect caused by subjugation of the Irese people by superior external forces – military, political and socio-cultural.
Modern igbaja first caught the attention of the world through Radio ELWA, the radio broadcasting outfit of the Sudan interior mission, and latter through the theological college belonging to the same Christian mission.
Ireseland is referred to in folklore by several names viz: Iran Ajisola, Oko irese, and Iran elese all of which seem to be cognomen of the ruler of the kingdom which Ireseland actually was. It is he that was called severally as Ajisola Omokele ori Ogun. Okoalake ajiboronle oba igbaja.
It appears to us that Ireseland was composed of several towns, among which were Ora, Erin, Oko ode. Isale owo. and igbaja itself.
The names are used in out source and variously that it seems to us that Oko is synonymous with igbaja. Indeed although there is only one known Igbaja, there are several Oko E. G the one near omuaran and the one near ogbomosho. There is another in egbaland , ago Oko. It is evident that the elese had a very close link with the Alafin the ruler of the oyo empire.
Irese people were best known for their excellent works of art. Igba finfin.
It was such a predominant occupation of the people that it remains a proverb till this day that:
Bi onirese ko tikofingba mo
Eyi toti Fin koleparun.
Meaning : “Even if Onirese refuses to carve patterns on calabashes. The one he had already carved will never perish”
From the sale of the carved calabashes, they made lots of money
Igbafinfin olora egbeje
Finfintaifin olora egbefa
They were also great farmers, planting mainly garden eggs (Ikan) ,okro (Ila) , and yams. It was from the sale of okro and garden egg that they got the riches who h earned them their fame.
“Baba wa nifowola reru
Iran irese nifiwokan yawofa
Iran elese nifowokoko fobinrin ”
There was a big Market place at IGBAJA. The true ownership of which was initially disputed
”Odajandaja
Babawa daja nigbaja
Odajandaja
Babies daja nirese Elerin
Elerin sopoja baba awonni
Ara isale iwo, wo loja baba awon ni
Aseyinwa Aseyinbo
Oja naa wadoja nigbaja
Oja naa wadoja nirese Elerin
Lojude baba tobiwon lomo
Odagedegudu oba igbaja ”
As can be seen in the end, the true owner of the market was no longer in doubt. They did their buying and selling at the market but they were very careful and meticulous as to the quality of any item, including slaves, they wanted to buy.
”Oko irese omowoyira Komabareru keru
Erukeru abilala lenu
Oko irese omowoyira Komaba ragbakigba
Igbakigba ni keke so”
Their women folk were usually very beautiful but they were very jealous and could be very sexy. They could not tolerate sharing their men with a second woman. They go to any length to eliminate their co-wives.
“Oko dara
Okowumi
Owu jije won losumi
Omo ajowu Yoko lenu
Omo Amugburu Amugburu Korogun re ribumu Amugburu Korogun re ribuwe
Komilebatan
Koko le ran orogun re lodo loru
Kejo le San orogun re lese ni
Korogun lebaku
Kokoun nikan loode oko
Oko jowu jowu
Oba ofanjowu nipepe
Oni Ajisola asolale laja kinloni kinwale babayinwase
Eesepe molale laja
Eku lasan nidun nipepe
Oko jowu, obelulu jowu ninu oko
Oni Ajisola asolale legan
Kinloni kinwoko babayinwase
Kiisepe molale legan
Eye Oko lasan nidun kisokiso
Omo Alake temile mioba teniwa
Ohun timobawa Jori enilo.
It was therefore a source of great trouble for one man to marry two Oko woman.
”beniyan Gboko Meji Sile, Bi Igbati oluwa re nwa Oran ni”
The land was ruled by a great king, rich in splendour and magnificent in his glory.
Oriki
Baami lelese moko
Ajisola nimi
Omo kele Ogun
Oko Alake omo ajiboro nigbaja
Alake mobelese more
Alake mobolora momiora
Mobajisola alake jebe tioniru
Ajisola
Omo agbe sobolobomonitan
Ofinkan moinimoin bo nkan moinmoin
Babawa nifowola reru
Iran Irese nifowokan yawofa
Iran Elese nifowo koko fobinrin
Eyele kosun okoriooo
Adaba kosun okaya
Eyele irese okosun lese odapasi
Won yiosemon peyele soge abi kosoge
Ajisola
Omo oba kele oju Ogun
Oko weku idie weku
Oko Alake omo ajebioroyo
Ara gedegudu oba igbaja
Owu ojekinle foko lobinrin
Ajisola jowu jowu jowu jowu jowu jowu
Oko alake omo ajowu yoko lenu
Omo amu gbururu, amu gbururu
Korogun re ribumu
Amu gbururu korogun re ribuwe
Amu gbururu korogunre ribuboju
Tomi batan
Kosofoko lale
Kokole baranrogun re lodoloruni
Kejoleborogun re lesejeni
Korogunlebaku kokoun nikan loode oko
Oko jowu
Olobofan jowu nipepe
Ajisola asolale laja, kinloni kinwale babayin wase
Kese pe molale laja
Eku las an nidun loripepe
Oko jowu, olobelulu jowuninu oko
Olajisola, ase olale legan , kinlonikinwoko babayin wase
Kise pemolale legan , eye oko lasan nidun kisokiso
Oko alake , omowoyira komabaragbakigba
Igbakigba keke niso
Oko alake omo woyira komaba rerukeru
Eru keru abilala lenu.
Oko temile miobateniwa
Ountimobawa ojori enilo…
Bonirese ofingba Mon iyitotifinsile komaparun.

Compiled by: Dr. Oladapo Olaniyi

28/08/2025

ÌWÒFÚN NI ÌTẸLỌ́RUN

(ìmòran ìgbésí ayé)

Nínú ìgbésí ayé, gbogbo ènìyàn ń retí ohun kan tàbí òmíràn. Àwọn kan fẹ́ owó, àwọn kan fẹ́ ọlá, àwọn mìíràn sì fẹ́ ìlera, ìyàwó rere, ọkọ rere, tàbí ọmọ rere. Ṣùgbọ́n kì í ṣe gbogbo àníyàn tí a fẹ́ ni a máa rí. Àmọ́ ohun tí a ní láti ranti ni pé:
“Ìwòfún ni ìtẹlọ́run.”

Kí ni Ìwòfún?

Ìwòfún túmọ̀ sí ìdúpẹ́ àti ìmúlò ohun tí a ní lọ́wọ́. Ó jẹ́ ọ̀nà láti sọ pé: “Ohun tí Ọlọ́run fún mi yóò tó fún mi, mi ò ní sùn ún ṣe bí ẹni pé kò sí ohun kan.”

Ẹni tí ó ní ìwòfún máa ń rí ìdùnnú nínú ohun kékeré, tí kò sì fi gbogbo ayé sílẹ̀ nítorí ohun tí kò tí ì dé bá a.

Ìtàn Ìmòran

A máa sọ ìtàn kékeré nípa ọkùnrin kan.

Ọkùnrin yìí ní ilé àtàwọn ọmọ, ṣùgbọ́n kò ní owó púpọ̀. Ní gbogbo òru, ó máa jókòó níta, ó máa wo àwọn irawọ̀ ní ọ̀run, ó sì máa sọ pé:
“Mo dúpẹ́, nítorí mo ní ìlera. Mo dúpẹ́, nítorí mo ní ìyàwó tí ń fi ìfẹ́ bọ mí. Mo dúpẹ́, nítorí mo ní àwọn ọmọ tí ń rẹrin.”

Kò pẹ́jú, àwọn arákùnrin rẹ̀ tí wọ́n ní owó tó pọ̀ bẹ̀rẹ̀ sí ní fi ìbànújẹ kàn ara wọn, wọn ò ní ìsinmi. Ṣùgbọ́n ọkùnrin tó ní ìwòfún náà ń gbádùn ìgbésí ayé rẹ̀. Àwọ̀n arákùnrin rẹ̀ sì ń wí pé: “Kí ló fà á tí ó fi máa ń rẹrin bí ẹni tí kò ní ìṣòro?”

Ìdáhùn rẹ̀ nígbà gbogbo ni pé:
“Ìwòfún ni ìtẹlọ́run. Ìtẹlọ́run ni ayọ̀. Ayọ̀ ni àlàáfíà.”

Ìmòran Fún Ìgbésí Ayé

Máa dúpẹ́ lójoojúmọ́ – Bí o ṣe jí lójú àárọ̀, rántí ohun tó kere jùlọ tí o ní, kí o dúpẹ́ fún un.

Ẹ má ṣe fi ara yín wé ẹlòmíì – Ẹ̀rù tí ń ba ọ̀pọ̀ ènìyàn ni pé wọn ń fi ara wọn wé àwọn míì. Ìwòfún kì í jẹ́ kí o ṣíwájú ìfarapa yẹn.

Ṣe àfojúsùn, ṣùgbọ́n jẹ́ aláìlera sí ìdúpẹ́ – Ó dáa láti ní ìfẹ́ láti ṣàṣeyọrí, ṣùgbọ́n kó má bà a jẹ́ pé ìfẹ́ yẹn mú kó o má rántí ohun tó wà ní ọwọ́ rẹ.

Ìwòfún ń mú ìlera – Ẹni tí ó ní ìwòfún kì í ṣàníyàn púpọ̀; ẹ̀mí rẹ̀ sì máa ń sinmi.

Ìpinnu Ìkẹyìn

Ìwòfún ni ìtẹlọ́run. Ìtẹlọ́run ni ayọ̀. Ayọ̀ ni àlàáfíà.
Ẹni tí ó bá ní ìwòfún, kó tilẹ̀ ní gbogbo owó ayé, yóò gbádùn ìgbésí ayé tó dára jù lọ.

Ẹ̀kọ́ kékeré yìí jẹ́ ìrántí pé gbogbo ohun ìní kì í dá ayọ̀ jẹ́. Ṣùgbọ́n ìwòfún, ìdúpẹ́ àti ìfarabalẹ̀ ló ń fún wa ní ìtẹlọ́run gidi.

24/08/2025

Igba Ara la n bu Ara, Enikan Kii Bu Sango l’Erun.
Itumọ :

“Eniyan maa n sọ̀rọ̀ burúkú nigba to ní agbára. Ṣugbọn ko sẹni tó le bu orisa Sango nigba to bá binu.”

Ẹ̀kọ́ Kókó:
Ma fi ipo rẹ ṣe afẹ́fẹ́.
Agbara tí o ní loni le yí pada.
Maṣe tẹ́ ènìyàn mọ́lẹ̀ — agbara kankan kii ṣe títí lai.

Sango l’erun… Kí ni iyẹn túmọ si?
Nigbati agbara nla bá dide, gbogbo agbára tí a ro pé a ní a dákẹ́.
Rántí pé gbogbo agbára ni ihamọ.

Báwo ni mo ṣe le lo?
Ṣe oníwà rere.
Ma ṣe lo asiko rere lati fi ẹlòmíràn ṣubú.
Ranti Ọlọrun, ranti ọ̀tá, ranti ayé tó ń yí padà.

Owe Yoruba maa n kọ́ wa, kó o má lo òye rẹ nímulẹ̀ burúkú.

Rántí: Ko sẹni tó bu Sango l’erun.

Ṣe o ti gbọ́ owe to jọ eyi ri? Fi ọrọ rẹ sílẹ̀ ní àbẹ́ ariwisi

Dr. Oladapo Olaniyi Oriyomi

11/08/2025

To build a healthy society—physically, mentally, culturally, economically, and socially—within the Yoruba nation

(Southwest Nigeria and diaspora)

several interconnected structures and practices should be established or strengthened. Here's a breakdown of what should be put in place, rooted in both modern governance and Yoruba cultural values:

1. Education Reform (Ìmọ̀ Èdáyé àti Ọgbọ́n)

Universal access to quality education (basic, vocational, and tertiary).

Promote bilingual education: Yoruba language + English.

Teach Yoruba history, ethics, and philosophy (Ìwàpẹ̀lẹ́, Omoluabi values).

Encourage critical thinking and innovation alongside traditional knowledge.

2. Healthcare System Overhaul (Ìlera Gbogbo)

Expand access to primary healthcare across rural and urban areas.

Combine modern medicine with regulated traditional medicine (onísègùn, bàbáláwo) in a safe, evidence-based framework.

Invest in mental health awareness and services.

Public health campaigns in Yoruba language to improve reach and impact.

3. Food Security and Nutrition (Àjẹun Tó Ní Ilera)

Support local farmers with tools, training, and market access.

Promote consumption of nutritious indigenous foods like ofada rice, ewedu, ogbono, and yam.

Educate on balanced diets using local dishes.

Regulate processed food imports to protect public health.

4. Cultural Preservation and Renaissance (Àṣà àti Ìṣe)

Promote Yoruba arts, music, festivals (e.g., Osun Osogbo, Olojo), and dress.

Re-establish traditional leadership institutions (like Obas) as cultural custodians, not political power brokers.

Establish Yoruba cultural centers and museums in major cities.

5. Justice and Security (Ààbò àti Ìdájọ́ Òdodo)

Community-led neighborhood watch (Àgbẹ̀jọ̀rò agbègbè) and state policing.

Integrate customary justice systems (based on Yoruba ethics) with formal courts.

Tackle corruption through value re-orientation campaigns (emphasizing Omoluabi behavior).

Empower traditional rulers in conflict mediation.

6. Infrastructure and Environment (Ìtẹ́síwájú Ayé àti Ayíká)

Improve road networks, electricity, clean water, and digital access.

Invest in green energy like solar power, especially in rural areas.

Promote environmental responsibility: tree planting, recycling, clean markets.

Revive communal labor systems (àáró, òwè) for local development.

7. Governance and Civic Participation (Ìṣàkóso Alágbára àti Ìfowópamọ́)

Foster transparent, accountable leadership rooted in community consultation.

Encourage grassroots participation in decision-making.

Provide civic education about rights and duties.

Support women and youth leadership (recalling powerful historical figures like Moremi, Funmilayo Ransome-Kuti).

8. Economic Empowerment (Ìlera Ọ̀rọ̀ Ajé)

Support small-scale businesses and artisans (cloth weavers, blacksmiths, sculptors).

Promote Yoruba exports (Adire, local crafts, herbs, food items).

Encourage cooperatives (àjọ) and community microfinance.

Strengthen digital economy literacy among youth.

9. Social Welfare and Inclusion (Ìbáṣepọ̀ Àwùjọ Tó Dáa)

Provide care for the elderly, orphans, disabled and vulnerable populations.

Prevent domestic violence and gender discrimination through legal and cultural reform.

Promote family values but with modern protections for rights.

10. Spiritual and Moral Compass (Ìmọ̀ Ọlọ́run àti Ìwà Rẹwà)

Promote religious tolerance (Christianity, Islam, and Traditional Yoruba Religion).

Emphasize moral upbringing (ìwà rere) in homes, schools, and media.

Support interfaith and intergenerational dialogue.

Summary: Yoruba Proverb to Guide the Vision

> "Ìwà l'ẹwà."
Character is beauty.

A healthy Yoruba society must combine modern systems with indigenous wisdom. At the heart of it lies ìwà pẹ̀lẹ́ (gentle character), communal living, and respect for elders, the land, and the divine.

03/08/2025

Oríkì ÒRÌ – Praise Poetry for ORI (10 Stanzas)
1.
Òrì mi, ọ̀run mi lókè,
Olórí ayé, aṣáájú ọ̀nà,
Tí kò fi mi jẹ́ aláìní,
Ọ̀kan nínú ará, tí ó mọ ọ̀run.
Ẹ̀bọ tí gbogbo ayé gbà, tí orí bá gbà.

2.
Orí mi gbà mí, kó ṣe mí dáadáa,
Ìbà Orí, tí kò jé kí n gbẹ́yà,
Tí mo bá jẹun, orí ni mo bẹ̀,
Kò sí ohun tí mo le ṣe láì gbàgbọ́ orí.
Orí l’ó mú mi wọ ilé rere.

3.
Orí mi, agbára mi,
Alágbára tí kò ní àṣejù,
Orí tí ó yẹ ká yìn ká bó,
Kí gbogbo ayé lè bọ lórí rere,
Orí tó mọ inú ènìyàn ju ojú lọ.

4.
Orí ní mo fi dá aṣọ ẹwà,
Orí ní mo fi gbé ọkọ àyànfẹ́,
Orí ní mo fi jèrè,
Orí ní mo fi di ọlọ́lá,
Orí tí a kì í fi wèrè ṣe.

5.
Orí tó gbé ọmọ orí ẹlòmíràn sókè,
Kò ní fi mí sílẹ̀ nínú okunkun,
Orí mi yóò gbé mi géré bó ṣóògùn,
Orí mi yóò dárí jì mí,
Yóò gbà mí lọ́wọ́ ayé burúkú.

6.
Orí kì í pa ènìyàn lójú,
Àmó orí ni yóò dá lórí ayé rẹ,
Bí orí bá dáni,
Àjọṣe kì í bàjẹ́,
Orí mi má ṣe yá mí lẹ́kùn.

7.
Orí tó mọ́ ọjọ́ àná,
Tó mọ ọjọ́ ọ̀la,
Orí tí kò fi mi gbé ẹ̀honu,
Tó jé kí n jẹun láyọ̀,
Orí tí ń gbé ọkàn yó.

8.
Orí tí ń bọ ènìyàn lọ́wọ́ ìjàmbá,
Tí ń fi ayò rẹ̀ fi sẹ́jú mi,
Tí kò jé kí mo yàtọ̀ sí àwọn rere,
Orí mi, akíkanjú t’ó mọ ibi tí mo ń lọ,
Mà ṣe fi mi fún ayé.

9.
Orí ológo, agbára aláìmọ̀,
Òrìṣà tí kò ní pátápátá,
Tí a ò kì í sà fọ́,
Tí kò bẹ̀rù ibi,
Orí mi, kó jẹ́ kó pé sí rere.

10.
Ìbà Orí, tí ń dá mí lórí rere,
Tí ń mú ọmọ ẹni kúrò ní ìnira,
Orí tó jẹ kí mo fi orúkọ rere gbé ayé,
Mo bẹ̀ ọ lónìí, má ṣàìgbọràn,
Má jẹ́ kí orí mi bàjẹ́ ní àgbàlá ayé.

03/08/2025

TITOBI RE ELEDUMARE
1.
Eledumare Oba l’oke,
Alágbára, Olúwa ti gbogbo ayé,
O dá orun, O dá ayé,
Ko si bí a ṣe le se e tan,
Iyin ati ogo ni fún Ọ.

2.
O n gbọ adura, O n f’anu,
Ọba tí ko ní àìlera kankan,
O mọ inú ọkàn ènìyàn,
O n dá ẹni rú nígbà ìpọnjú,
Oba tí a kìí fi b’ẹni méjì ṣe.

3.
O ran oorun, O fi oorun ṣ’ìmọlẹ,
O f’omi ṣ’omi tútù f’áyé,
Ẹranko, ẹyẹ, ènìyàn yó nínú rẹ,
O n pese f’awọn t’ó mọ, t’ó mọ̀,
Eledumare, Oba Aláyé.

4.
Ẹbọra bẹ̀rù rẹ, àwọn ọrun jókòó,
Ẹ̀mí àtẹ̀mí kọrin sí Ọ,
Ọba tó mọ ipinnu gbogbo,
Ọrun rẹ kún fún ìmúlò àti ìbùkún,
Ọba àìsànmọ̀, Ọlọrun àìkú.

5.
Awa yó ma yin Ọ t**i láé,
Láti owurọ dé alẹ,
Eledumare, Oba t’ó ga jù,
Ọba tí kò yí padà,
Iwo ni Ọba wa laelae.

01/05/2025

ENOUGH IS ENOUGH!!!!!
FRANCE GOVERNMENT (EMMANUEL MACRON) AND HIS TERRORIST AGENTS IN AFRICA SOIL YOUR TIME IS OFF NOW, PLEASE VACATES AFRICA SOIL NOW.
PLEASE WE DON'T NEED YOUR HELP, YOU DON'T HAVE ANYTHING TO OFFER AFRICA THAN TERRORISM AND KILLING.
FRANCE MOST GO!!!!!!!!!!

U.S.A GOVERNMENT AND HIS TERRORIST GROUPS IN AFRICA SOIL YOUR TIME IS OFF NOW, PLEASE LIVE OUR GREAT CONTINENT ALONE. PLEASE GO AND MAINTAIN YOUR WORLD POWER IN EUROPE AND AMERICA

Oko Irese Mass Media

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