AKIRE OF IKIRE-ILE CHARGES CORPS MEMBERS TOWARDS NIGERIA’S DEVELOPMENT

The Akire of Ikire-Ile in Ola-Oluwa Local Government Area of Osun State, Oba Abdulazeez Olatunbosun Adebamiji has charged corps members to work towards ensuring the development of the country.

The monarch who spoke at the NYSC orientation camp, Ede at a public lecture organized for NYSC corps members deployed to Osun State, enjoined the corps members to respect the culture and traditions of their host communities.

His words “Custom refers to “a traditional and widely accepted way of behaving or doing something that is specific to a particular society, place, or time” (Oxford dictionary); “an activity, a way of behaving, or an event which is usual or traditional in a particular society or in particular circumstances” (Collins Dictionary); and “the whole body of usages, practices, or conventions that regulate social life” Merriam-Webster Dictionary).

“

Tradition refers to “the transmission of customs or beliefs from generation to generation, or the fact of being passed on in this way” (Oxford Dictionary), and “an inherited, established, or customary pattern of thought, action, or behavior
(such as a religious practice or a social custom)” (Merriam-Webste).

“The Yoruba people are a West African ethnic group that mainly inhabit parts of Nigeria, Benin, Togo, Ghana, Ivory Coast and Sierra Leone. The Yoruba constitute more than 50 million people in Africa, and over a million outside the continent, including Cuba, Puerto Rico, Dominican Republic, Venezuela, Saint Lucia, Jamaica, Brazil, Grenada, and Trinidad and Tobago, and many other countries.

“As a highly organized nation, Yoruba has its history, body of wisdom and philosophy, religion, worldview, culture, language, literature, customs and tradition. The Yoruba people believe in the Elédùmarè the All-knowing God, the one Supreme Being Who created humans and non-humans, heavens and earth, while the belief in gods and goddesses among us are becoming unpopular by the day as more and more Yoruba people continue to accept Islam and Christianity. However, various aspects of our culture, customs and tradition continue to hold us together as a people. I will now mention and discuss a few of these customs and tradition.

“Yorùbá Tolerance of Each Other’s Beliefs: Each family belongs to different religious groups, such as Ogun, Eleegun, Oya, Sango, Obatala, Osun, etc, and they live together in peace. When Islam came, the Yoruba was and is tolerant of Islam. When Christianity also came, some accepted it and all are living together peacefully. In one family, you may find adherents of the three religions and they all live together peacefully.

“Obeisance, Respect and Support for Parents and Elders: Bọ̀wọ̀ fún bàbá pẹlu màmá rẹ, kí ọjọ́ rẹ lè pé ní orí ilẹ̀. Respect is due to family members and non-family members of the society including strangers. Whoever is older than you by just one day is entitled to your respect and you can not call him or her by name – bùrọ̀dá/àǹtí/ẹ̀gbọ́n lágbájá, bàámiì-rẹ (your father who is also my father), etc. This way, there is mutual respect and love for each other, and this lead to peaceful coexistence. Each person knows their bounds. When your parents or an elder is talking to a younger person, it is an act of disrespect for such a younger person to look the elder directly in the eye. Parents take care and train their children while their children take care of them in their old age – tí òkété bá dàgbà, ọmú ìyá ẹ̀ l’ó ń mu; ọmọ ẹni ni ọ̀la ẹni. The concept of old people’s home is alien to Yoruba tradition. Ọmọ ẹni níí sin’ni.

“Communalism: Ojú méjì ló ń bí ọmọ, igba ojú ni ó ń wòó, meaning that children are trained not just by the parents but by the community so that they can be good people in the society. Me and my family, do your own I do my own is not in the Yoruba tradition. Yorùbá people believe in àgbájọ ọwọ́ ni a fi ń sọ àyà, ọ̀pọ̀ esú a máa ya igi, ọ̀pọ̀ ojo ń di àgbàrá, ọ̀pọ̀ àgbàrá ńdi odò ńlá, ọ̀pọ̀ odò ń d’òkun. This is communal effort, and Yoruba believe in working together to achieve success, develop and growth. Further examples include Àjọ (Àjọṣe) – monetary contribution just like the modern day cooperative groups, eéṣú – another form of monetary contribution, Àáró and Ọ̀wẹ̀ – people come together to work for someone and get it done.

“Ethics and Values: You will find a list of beautiful, progressive and fundamental ethical values in the lifestyle, custom and traditions of Yorùbá people. One of such ethical values is hardwork and honest earnings. Yoruba people believe in hardwork to become successful in life. If you suddenly become wealthy, and people did not see how you did it, you are worthless with your money and nobody will touch you and your money, unlike nowadays when parents are supporting their children in yahoo plus business. Another important ethical value is diplomacy and wisdom. These are the two key values that Yoruba people utilize to maintain, sustain and protect one another from shame. These two ethical values are also the key strategies for all forms of dispute resolution. Other key ethical values include honesty, integrity, respect and humility, shame (àátíígbọ́), unpaid debt (àyáàsan), courage, greetings, help and support for each other, etc. On the other hand, Yoruba Custom frowns at laziness, adultery, killing, theft and burglary, and other crime-predisposing activities. Today, some of these beautiful values are seldom found in people, leading to insecurity, instant wealth, inordinate ambition, and death.

“Marriage as a Family Affair: Marriage is not a one man show unlike today. It is a union between two families. They go through the process of marriage beginning from investigation which are done by elders in the family. There is the concept of Alárinà (the middleman) which has almost become a thing of the past today. There is a whole lot of process that eventually lead to marriage. Any new wife, any bride that is not met as a virgin is regarded as a shameless lady who is not worthy of any respect in the society, and the shame continues to hang on her parents for years. And this is why every mother ensures that she trains and watches her daughter’s movements before she comes of age and becomes marriageable. After marriage, they also ensure that the union succeeds by constantly monitoring the young family and settling quarrels between them – Àgbà t’ó jẹ̀’sẹ́bì, ẹ kó’ ra yín jọ.

“Leadership and Authority: Yoruba has a number of thriving leadership traditional practices among them. A community, composed of Compounds, is well laid out under the authority and leadership of a traditional ruler. Each compound, made up of several different families, has its own leadership known as Baálé; each family is headed by the husband. Laws are implemented to the letter. Nobody flouts these authorities as there are laid-down disciplinary measures and steps that would be taken against any stubborn, recalcitrant or shameless, disobedient persons, including banishment, imprisonment and fine – owó ìtanràn (money paid to make a crime go away – ìtán ọ̀ràn). A family can come together to send away a stubborn and devilish woman in the family or mandate their son to divorce her immediately. Nowadays, there are laws but they are not implemented. As a result, everyone takes law into their own hands and the result is insecurity, crimes, and death.

“At this juncture it has become necessary to make a passionate call for the return of the powers of traditional rulers in Nigeria. As paramount rulers, they should also have a decisive, distinctive and constitutional role to play in our democratic system, and this should be entrenched into our Constitution. In UK, Belgium, Norway, Japan, Spain, Sweden, the Netherlands, Thailand and several other countries have distinctive democratic roles for their traditional rulers. Royal fathers have played this role before in the pre-colonial Nigeria, and they were able to keep their communities together through their God- and people-given authorities. They are the closest to the people, they know their people better, and they can best solve a number of societal problems in their domains.

“Textile: Weaving is done on different types of looms in order to create hundreds of different patterns. Adire and Aso Oke are some of the popular textiles in Yoruba land. Adire (tie and dye) is the name given to indigo dyed cloth produced by Yoruba women of south western Nigeria using a variety of resist dye techniques. Adire translates as tie and dye, and the earliest cloths were probably simple tied designs on locally-woven hand-spun cotton cloth much like those still produced in Mali.

“Dressing: Yoruba Custom has its own styles of dressing for both gender. However, sensitive parts of the body must not be exposed, unlike what is happening today. It is a taboo for a lady to dress like a man, e.g. by wearing trousers, or cutting her hair to resemble a man. And vice-versa.

“Music: Music and dance have always been an important part of the Yoruba culture; they are used in many different forms of entertainment. Musical instruments include bata, saworo, sekere, gangan etc. Musical varieties include: Apala, Juju, Fuji and Afrobeat, with artists including Late Haruna Isola, Late Dauda Akanmu (Epo Akara), King Sunny Ade, Ebenezer Obey, Late Fela Anikulapo Kuti, Late Alhaji Sikiru Ayinde Barrister (Mr. Fuji), Alhaji Kollington Ayinla, KWAM. 1 and so on.

“Cuisine: Some common foods native to the Yoruba include moin-moin (steamed bean pudding) and akara (bean cake). Native Yoruba soups include ewedu (jute), gbegiri (which is made from beans), and efo riro (a type of vegetable soup). Such soups as okra soup (locally known as obé ila) and egusi (melon soup) have become very popular in Western Nigeria in recent times and, in addition to Amala (yam flour), a traditional Yoruba meal made of yam flour, these can be eaten with ewedu and gbegiri. Numerous Nigerian meals, including pounded yam (locally referred to as iyan); lafun, a Nigeria fufu made from cassava; semolina; and garri (eba). Some dishes are prepared specially for festivities and ceremonies. Jollof rice, fried rice and Ofada rice.

“Naming: The Yoruba people believe that people live out the meanings of their names. As such, they put considerable effort into searching for a suitable name for their new baby who is considered a gift from God, the Elédùmarè. Their philosophy of naming is conveyed in a common adage, ile ni a n wo, ki a to so omo l’oruko (“one pays attention to the family before naming a child”): one must consider the tradition and history of a child’s relatives when choosing a name, because of their belief that “ilé ni à ń wò, kí á tó sọ ọmọ l’órúkọ” (one pays attention to the family before naming a child). Some names are derived from the profession or religion in the family. For example, a family of hunters could name their baby Ogunbunmi (Ògún favors me with this) to show their respect to the divinity who gives them metal tools for hunting. Meanwhile, a family that venerates Ifá may name their child Falola (Ifa has honor). Others include Ọdẹdèjì (hunter has become two – we now have another hunter, Ayanwale – drummer has come home, Ọ̀jẹ́wọlé – an Egúngún worshiper has arrived, Ifáyẹmí – Ifá is good for me, Sàngóbùnmi – Sàngó has gifted me (with this baby), Adéwọlé – Crown has entered the house (from a royal family), etc.

” Preordained name
Amutorunwa (brought from heaven)
Some Yorubas believe that a baby may come with pre-destined names. For instance, twins (ibeji) are believed to have natural-birth names. Thus the first to be born of the two is called Taiwo or Taiye, shortened forms of Taiyewo, meaning the taster of the world. This is to identify the first twin as the one sent by the other one to first go and taste the world. If he/she stays there, it follows that it is not bad, and that would send a signal to the other one to start coming. Hence the second to arrive is named Kehinde (late arrival); it is now common for many Kehindes to be called by the familiar diminutive “Kenny”. Irrespective of the sex the child born to the same woman after the twins is called Idowu, and the one after this is called Alaba, then the next child is called Idogbe. Ige is a child born with the legs coming out first instead of the head; and Ojo (male) or Aina (female) is the one born with the umbilical cord around his or her neck. When a child is conceived with no prior menstruation, he or she is named Ilori. Dada is the child born with locked hair; and Ajayi (nicknamed Ogidi Olu) is the one born face-downwards.

“Other natural names include Abiodun (one born on a festival day or period), Abiona (one born on a journey) Abidemi or Bidemi (one born without the presence of its father) i.e the child’s father didn’t witness his baby’s naming ceremony but not dead, maybe he just traveled, Enitan (one of a story) this child might have had any of its parents dead before its birth, Bosede (one born on a holy day); Babatunde/Babatunji (meaning father has come back) is the son born to a family where a father has recently passed. This testifies to the belief in reincarnation. Iyabode, Yeside, Yewande, and Yetunde, (“mother has come back”) are female counterparts, names with the same meaning.

• Name given at birth
  Oruko Abi So
  Oruko – name Abi – birthed So – named
  These are names that are not natural with the child at birth but are given on either the seventh day of birth (for females) and ninth day of birth (for males). Some Yoruba groups practice ifalomo (6th) holding the naming rites on the sixth day.

“The influence of Christianity and Islam in Yoruba culture was responsible for the seventh or eighth-day naming ceremony. Twin-births when they are male and female are usually named on the eighth day but on the seventh or ninth day if they are same-sex twins. They are given in accordance with significant events at time of birth or with reference to the family tradition as has been mentioned above.

• Abiku names
  Abi – birthed, or Bi – born
  Iku – death, or Ku – die / dead
  The Yoruba believe that some children are born to die. This is derived from the phenomenon of the tragic incidents of high rate of infant mortality sometimes afflicting the same family for a long time. When this occurs, the family devises various methods to forestall a recurrence, including giving special names at a new birth. Such names reflect the frustration of the poor parents:
  Malomo (do not go again),
  Kosoko (there is no hoe anymore). This refers to the hoe that is used to dig the grave. Kashimawo (let’s wait and see). This suggests a somewhat cynical attitude in the parent(s). Banjoko (sit with me) Orukotan (all names have been exhausted)
  Yemiitan (stop deceiving me)
  Kokumo (this will not die)
  Durojaiye (stay and enjoy life)
  Durotimi or Rotimi (stay with me)
  Durosola (stay and enjoy wealth)
• Pet names: The Yoruba also have pet names or oriki. These are praise names, and they are used to suggest what the child’s family background is or to express one’s hope for the child: Akanbi- (one who is deliberately born); Ayinde (one who is praised on arrival); Akande (one who comes or arrives in full determination); Atanda (one who is deliberately created after thorough search). For females, Aduke (one who everyone likes to take care of), Ayoke (one who people are happy to care for), Arike (one who is cared for on sight), Atinuke or Abike (one that is born to be pampered).

“There are other aspects of the Yoruba Custom and Tradition that are also quite interesting but which I may not be able to discuss in detail because of time, such as festivals, naming ceremony, burial ceremony, social life, games, drinks, etc. Also, there is the aspect of occupation which includes farming, hunting, blacksmith, cloth weaving (aṣọ òkè), herbalists (to cure diseases using herbal medicine), sculpture, drumming, trading, etc for men, and also petty trading, hairdressing, àdìrẹ, aṣọ òkè (cloth weaving), selling food, selling commodities, etc for women.

“Today, we have allowed western education to erode our beautiful ethical values and standards and other social means of cooperation away in our midst. We should seek knowledge, but we should not throw away the beautiful values that we cherish. These are a the ancient wisdom of our forefathers and ancestors. We must not allow them to die off completely.

“Yoruba Language and Literature are such a beautiful thing that researchers have continued to investigate and turn in volumes of books. Today, however, we find Yoruba people who are ashamed to speak Yoruba. They only want to speak English, whereas this is not the case among the Hausa, Fulani and Igbo people. A true Yoruba person should be able to speak the language with excellent and appropriate proverbs, metaphors (àkànlò èdè) and other Yoruba language embellishments. An educated Yoruba person should be able to read and write his or her Yoruba and put the tone marks on it.

“During your service period in Osun State, you will learn more about the Yoruba culture, custom and traditions. I am sure you will be amazed at how friendly, peaceful and hardworking the Yorùbá people are. You can visit places in groups, such as museums, ancient markets, historical and tourist sites, palaces, etc. I enjoin you to be calm and inquisitive so that you can learn more about the Yoruba Custom and Tradition, including the language. I wish you a memorable stay with us in Osun State.

OSUN GOVERNORSRHIP TRIBUNAL JUDGEMENT: A DRAMATIC SENTIMENT – Hon Wole Oke

The Lawmaker representing Obokun/Oriade Federal Constituency, Hon. Busayo Oluwole Oke (BOO) has described the majority judgment of the Osun State Governorship Election Petition Tribunal as a mere dramatic judicial comedy that recorded a complete and a total deviation from all known established principles of Electoral Laws in Nigeria.
Hon Oke noted in a release he personally signed that the judgment was full of holes and gaps difficult to be filled, thus exposing the shanenigan of the presiding judges.

“The judgment to say the least stinks. It should be investigated by the Judicial Service Commission with a view to exposing the undercurrents in the matter.”

The Chairman, House Committee on Public Accounts who is also a lawyer in his official reaction to the judgement, said
he has perused the
judgement and discovered that it was a travesty not rooted in law, but a drama on theatrical for the birds and not rational beings.

According to him, ” I have read the split judgements critically.The judgement absolutely was not based on evidence and facts presented in the open court. It was also a clear and unfortunate departure from many decisions of superior courts of records.”
He enthused that “the judgement was indeed a grotesque comedy based on fabricated fictions.

Hon Oke lamented that the judgement comically ignored some relevant facts and rules of evidence, especially on what the courts do when there are conflicting avalanche documents
that must be combed and brushed by the judex.

Hon Oke regretted the attempts by the Tribunal to frustrate the painstaking efforts of members of the National Assembly to strengthen the electoral process with approval of the use of Bimodal Voters Accreditation System in support of other paper documentations in conducting elections in Nigeria, which according to him gave credibility to the the Osun State Gubernatorial Election.

He noted that the Tribunal had impliedly in connivance with some political class put into jeopardy every reforms and investments made by the Federal Government of Nigeria and Independent Electoral Commission (INEC) in their efforts to deepen our democracy.

Hon. Oke however expressed optimism in the Appellate Courts, saying that
“thank God that there are two higher stairs to go on the ladder, l am optimistic that the comedic judgment cannot stand at appellate courts. It is bound to collapse.
The people of Osun State have clearly spoken in the election that brought in Ademola Adeleke and will frown at any illegitimate mean to deny them the light Governor Adeleke has brought into the State.”
In view of this, the Esa-Oke born Lawmaker
however appealed to the people of Oriade/Obokun Federal Constituency and entire people of Osun State to remain calm as they repose their confidence in the ability of the Appellate Courts to correct the ‘buga’ comedy by the Tribunal and restore the mandate freely given to Senator Nurudeen Ademola Adeleke in the July 16th 2022 election by the good people of Osun.

OSUN CONCERNED YOUTHS SAY NO TO JUDGEMENT

Youths across nooks and crannies of Osun State has described the ruling of the Justice Tertsea Kume-led Election Petition Tribunal sitting in Osogbo as an expression of emotional position and total miscarriage of justice.

The youths who disclosed this in Osogbo after a peaceful protest against the majority verdict of the Tribunal, maintained that the defeated All Progressives Congress (APC) bought the unpopular judgement against the will of the people of Osun State.

They described the tone of the judgement, citing “lo lo lo lo” and “buga won” from the Tribunal head as a compromise and transfer of aggression instead of display of professionalism expected of competent judges.

The youths therefore charged the Nigeria Judicial Commission (NJC) to critically examine the judgement and do the needful because the integrity of the two judges who signed the majority judgement, is in doubt.

“It is obvious that the purchased judgement by the defeated APC cannot stand the test of time. We and the entire citizens of Osun State say no to it. You can see how painful the miscarriage of justice is to the people, no body to jubilate but protests here and there. It is totally unacceptable. The judges have to be investigated because they are completely compromised” the youths said.

CONDOLENCE MESSAGE

I convey the sincere and heartfelt condolences of myself and family to the family of the PDP governorship candidate in Ogun State, Hon. (Dr.) Oladipupo Adebutu on the demise of his biological mother, Chief (Mrs.) Caroline Adebutu Kessington who breathed her last, Saturday at the ripe age of 80.

No doubt, Chief Adebutu Kessington ‘s wife has come, saw and conquered. She, till her death, was a dutiful wife and mother who raised proud children, among whom is Hon. (Dr.) Oladipupo Adebutu.

Diligently, she served GOD to the best of her ability and contributed immensely to the service of humanity, during her lifetime.

May GOD rest her soul in paradise till the resurrection morning when we shall all meet to part no more and give his immediate family and loved ones the fortitude to bear the irreplaceable loss, AMEN.

My Condolences once again!!!

Signed:
Reverend ‘Bunmi Jenyo (JP)
PDP Osun State, Nigeria.
22/01/2023

PAY BACK TIME FOR BOO
The saying goes that he who pours water on his path will for sure step on wet ground. This aphorism fits well into the description of the activities of Hon. Busayo Oluwole Oke (BOO) in Obokun/ Oriade federal constituency.
Hon. Oke unarguably is a blessing to Obokun/ Oriade, Ijesaland and indeed Osun State in general. since his election into the National Assembly 2003, the legislator has proven himself to be a man of the people whose major interest is in the educational advancement of the youth, empowerment of women and progress for our men.
While many of his contemporaries are at the recesses of their hotels or legislative quarters, Honorable Oke is at work ruminating and reflecting on how to bring back pro-masses programmes and projects to his constituency.
Little wonder why he is many kilometers far away, leading his peers in the area of influencing development projects to his constituency. The list is almost limitless and inexhaustible some of them are: Airforce Safety Institute, Ipetu Ijesa, expansion of Esa Odo water dam, Armed forces physical Training Institute, Esa Oke, Armed forces Games village Esa Oke, proposed federal college of agriculture and cooperative studies, Ijebu-jesa, police post Ilowa and Olumirin waterfal recreation centre.
The lawmaker has been offering commendable efforts in the payments of WASCE and JAMB forms for the students in his consistency. As a corollary, Hon Oke admirably encouraged and sponsored vocational studies among the youths. His firm belief is that 100percent literacy is achievable with sincere purpose and enabling environment for our youths.
Many of those young ones who have benefited from this laudable programmes are doing well all over the place. They are now independet and job creators instead of Job seekers. They are living modest and good Life.
In one of the recent interviews of Honorable Oke with the press, he said that his aim is to ensure that thuggery and hooliganism are aliens to Obokun and Oriade federal constituency. Since then, the development has brought positive changes in his area.
The above-mentioned achievements are just tips of the iceberg and you wonder how best the beneficiaries and their people can appreciate theis great achiever called Dr. Wole Oke!
The coming election in few weeks offers an opportunity to demonstrate the undiluted love for this legend by massively voting for him on 25-02-2023. It is a pay back period. BOO’s victory is our victory. Let us all rally around him. He wins, we all win.
Yemi Giwa Esq.

OBOKUN/ORIADE 2023: HOW SEUN ODOFIN DECEIVED US FOR HIS NOMINATION

*We never knew he is a fake lawyer – APC leaders
*As group berates Odofin’s candidature, says it is ridiculous for Obokun/Oriade to be led by a School Cert Holder

Following the revelations behind the credentials of the candidate of the All Progressives Congress (APC) candidate for the Obokun/Oriade Federal Constituency in the Green Chamber, Mr Seun Odofin, the leadership of APC in the constituency have lamented that Seun Odofin deceived them to his candidature as he pretended that he was a qualified Lawyer, not knowing that he is an Ordinary School certificate holder.
Two leaders of the APC in Ijebu-Jesa, Mr Olu Ojo and Ade Adedire said “we never knew that he is a fake lawyer”, lamenting that there were other credible aspirants in academia, engineering and other well certified personnels whom we could have adopted than a mere school certificate failed holder.
Meanwhile, a non-governmental, but socio-political organisation in the constituency, Obokun Visionary Group (OVG) has berated the qualification of the APC candidate, saying how could a semi-illiterate represent our constituency?
A school certificate holder doesn’t have anything to offer us, he won’t have anything to contribute at the sittings in the National Assembly. It will be a disgrace to us. That is unaccepted, and we shall ensure that our people are enlightened on this”, said Mr . Kolawole, the Coordinator of the group

It would be recalled that sometimes in June last year, 2022, political parties held primary elections to sieve their aspirants in order to pick whoever they believed would paddle their canoe to the harbour of success, the PDP it it’s wisdom opined that the only credible candidate who can click the mantle is the incumbent Lawmaker, representing the constituency at the national assembly, Hon. Busayo Oluwole Oke (BOO), whom they believed had served the people delegently, but not tired in the service of the people.
Hundreds of the constituents from the two local governments, Obokun and Oriade thronged his Esa-Oke home to beg him to please return to the green chamber to continue his good deeds. As a result of the spirit of patriotism in him, he enthused that the best he could was to serve heed the clarion call of the people to continue his service to the people. He gladly accepted and took cling the ticket.
The PDP thus said returning Him Wole Oke, a man of many parts; Accountant, Lawyer and Entrepreneurer would be the best for them. Hon Busayo Oluwole Oke (BOO), the incumbent Lawmaker, representing the constituency, who is also the Chairman Public Accounts Committee, serving, serving out his 4th Term in the Green Chamber . The Party reasoned that should PDP win the majority of Seats in the 10th Assembly, Hon Wole Oke may emerge the Speaker of the House . PDP was very clear in this respect .

The APC on the other hand paraded best of hands ranging from Prof. Dayo Akinmoladun , Prince Thomas Ogungbangbe American based Dr Desmond Ojumu and a certified chemical Engineer, Engr Femi Akosile , who have been cris -crossing the length and breath of Obokun/ Oriade before the primary election.

Suddenly, the music changed as a complete stranger named Seun Odofin emerged, a semi-illiterate with no credible certificate, someone who has never associated himself with the Constituency before the time he came to bury his late mother in 2021 in Ijebu Jesa . He deceived the APC political leaders who were not even from Oriade Local Government, people like immediate past Commissioner for works in Osun State , Remi Omowaye and Hon Jibola Famurewa who used their closeness to the outgone Governor Alh Gboyega Oyetola along with the active support of Hon Taiwo Oluga, the lady who hates Hon Wole Oke with passion to get Seun Odofin the APC ticket . Seun also used his closeness to the Speaker of The House of Representatives, Rt Hon Femi Gbajabiamila to deceive the Party leaders to get the ticket.
Now the die is cast . Whom does Seun Odofin knows in Obokun/ Oriade ? What is Seun political pedigree ? Seun Odofin had lied to the APC Party Leaders and Members that he is a Lawyer, even with his failed secondary school certificate, boasting that he has what it takes to tackle the incumbent Hon Oluwole Oke, the political Oracle of Obokun/ Oriade, who is known for his mastery of political arrangements of Ijesa North. The Party Leaders were shocked to discover that Seun Odofin only possesses a WASC Certificate at age 52 and currently begging the Aspirants who were denied the ticket even when he came distant 5th at the primary.
The Electorate of the Constituency are poised to choose between relatively unknown Seun Odofin whose major strength is coming from one of the major towns in the constituency, Ijebu Jesa and Hon Oluwole Oke a very educated professional with huge experience and financial net works .
Who wins the election come 25Th Feb , 2023 ?
Will Ijesa North people consider a school certificate failed holder or an Accountant, Lawyer and Business Magnate, Busayo Oluwole Oke. Your Guess is as good as mine .
Congratulations to Boo

Continue to wax stronger as you ride the horse to the green chamber again

ADEOYE KAZEEM EMERGES NAOSS NATIONAL PRESIDENT

By Great Emperor Oladayo

A former Vice President of the National Association of Osun State (NAOSS), Comrade Adeoye Kazeem popularly known as “Kay-Cee), has emerged victorious at the just concluded NAOSS election.

The indigenous students election was held at the NUJ Press Centre, Osogbo the State capital of Osun State where 55 out of 61 delegates across the 30 local governments including the area office cast their votes to elect President, Vice President 1,2, 3, General Secretary, PRO 1,2,3, Welfare Director 1 and 2, Sport Director, Financial Secretary, AGS, Treasurer and Social Director respectively.

The newly elected president who is a student of Adekunle Ajasin University, Akungba Akoko, emerged winner with a total votes of 49 against his two opponents, Comrade Abdullahi Abayomi Adeyemo (Triple A) who scored 2 votes and Comrade Akinyemi Mubarak Kehinde (Kay Bright) who got 1 vote.

The Electoral Chairman, Comrade Timothy Opeyemi Oyeleke (Luggard), who spoke in the company of other electoral committee members, however, pointed out that the process was free, fair, credible, transparent and a reflection of Osun students nationwide.

The students election was peaceful as security personnel were deployed to all strategic places and the collation centre for the election. The inauguration and swearing-in ceremony of the newly elected NAOSS national executives is expected to hold by January, 2023.

COURT REAFFIRMS OMOAJE AS ACTION ALLIANCE NATIONAL CHAIRMAN

A Federal High Court sitting in Abuja on Thursday reaffirmed Dr Adekunle Rufai Omoaje as the authentic National chairman of the Action Alliance (AA).

Recalled that the same court had earlier ordered the Independent National Electoral Commission (INEC) to recognize Omoaje as the national chairman of the AA and give recognition to all the names of candidates he submitted for various elective positions in the 2023 general elections.

The court also ordered INEC to paste the names of the candidates submitted by Omoaje in all its offices and also post the names on its website.

Not comfortable with the court rulings, an expelled member of the party, Mr Kenneth Udeze approached the Federal High Court, Abuja to upturn the rulings.

But the court held that Udeze, having been expelled from the party lacks the right to institute any suit against the party or its leaders.

In her ruling, Justice Zanab Abubakar upheld the rulings of the Federal High Courts sitting in Abuja and Abeokuta which gave recognition to Omoaje as the national chairman of the party.

The court also held that it lacks the power to upturn the ruling of the Appeal Court which had upheld the expulsion of Udeze from the party, a decision yet to be challenged by him (Udeze).

Citing various authorities, Justice Abubakar declared that Udeze is not a member of the Action Alliance and therefore has no moral or legal justification to challenge whatever is done in the party.

She further directed the INEC to recognize Omoaje as the national chairman of the party and as well recognize all candidates submitted by him by publishing their names on the INEC website and pasting same in all their offices.

Reacting to the court ruling, the national chairman of the party, Dr Adekunle Rufai Omoaje hailed the judgment and urged INEC to obey court orders.

He enjoined INEC to respect the rule of law and prevent any action capable of jeopardizing the 2023 general elections.

“INEC PLANS TO JEOPARDIZE 2023 POLLS”, ACTION ALLIANCE NATIONAL CHAIRMAN ALLEGES

National chairman of the Action Alliance (AA), Dr Adekunle Rufai Omoaje has taken a swipe at the Independent National Electoral Commission (INEC) over what he described as the commission’s flagrant disobedience to court judgment, saying that the commission was bent at jeopardizing the 2023 general election through its actions.

Omoaje while featuring on a live television programme chastised the electoral body for disobeying many court rulings that ordered it to recognize the candidates he (Omoaje) presented for various political positions in the 2023 general elections.

He cited the judgment of a Federal High Court, Abuja and those of the Ogun State High Court sitting in Abeokuta and the Abuja division of the Court of Appeal which all ordered INEC to publish the names of candidates submitted by him on its website and also paste same in all its offices.

Omoaje lamented that the action of INEC was capable of jeopardizing the forthcoming general elections, stressing that the election may not hold should INEC fails to respect the court orders.

The AA National chairman said INEC has not given any reason why it fails to obey all the judgment delivered in his favour by the courts, despite being represented in the courts that delivered the judgment and adequately served the court judgment.

He said the ongoing political campaigns by the presidential candidates of various political parties and others contesting other positions in the 2023 general elections may be an exercise in futility as the party would challenge the conduct of the election.

Omoaje informed that there was no faction in the party as Mr Kenneth Udeze who claimed to be a factional national chairman of the party had long been suspended and subsequently expelled from the party.

He declared that the Action Alliance is one under his leadership and various court judgment also affirmed his position with INEC fully aware of the development.

He said INEC was well represented at the meetings where Udeze was suspended and expelled, adding that INEC should respect court judgment for it to earn the respect of the masses ahead of the next year’s general elections.

ACTION Alliance DENIES MERGER WITH TINUBU/SHETIMA CAMPAIGN COUNCIL

The leadership of the Action Alliance (AA) has dispelled the purported merger of the party with the All Progressives Congress (APC) in a bid to support the presidential candidate of the APC, Asiwaju Bola Ahmed Tinubu.

National chairman of the party, Dr Adekunle Rufai Omoaje in a statement issued on Friday denied any link between the party and APC, saying the party would not work for any other candidate or political party.

Some fraudulent people in the North West zone had in a statement signed by one Hajiya Amina Kilishi Lamido who claimed to be Zonal Coordinator of the Major Hamzat Almustafa (rtd) Presidential Council in the North West Zone claimed that the AA campaign committee and the leaders and members of the party had merged with the presidential campaign team of Tinubu.

But the National Chairman of the AA, Hon Omoaje who described the development as mere rumour, insisted that such arrangement only exist in the minds of those peddling the rumour.

Omoaje noted that all the claims of the peddlers of the rumour are mere figments of their own imagination as the AA remains one.

He gave the names of the party leaders from the North West zone to include Suleiman Abdulrasheed
(National Secretary Kaduna State), Alhaji Muhammad Abubakar
(National Vice Chairman North West jigawa state), Hajiya Aisha Abdullahi
“Deputy National women leader ( Niger state), Alhaji Sani Darma
(Kano state Leader).

Others are the State Chairmen from North West zone including Hon. Magaji Marafa (Kaduna State), Saminu yaro (Kastina state ), Aliyu inusa Danbago (Kano State ), Alh. Ismaila Dutse
(Jigawa state ), Shuaiba Altine (Sokoto State), Tukur Musa yaro (Kebbi state)
and Hon. Sani idirs (Zanfara State).

He declared that none of the aforementioned leaders of the party has left for any other political party.

He said those contesting under the platform of the party through his leadership are the only authentic contestants of the party.