AREE STOOL : RULING HOUSE APPEALS TO GOVERNOR ADELEKE TO RELEASE WHITE PAPER

A Ruling House in Iree, Boripe North Local Council Development Authority (LCDA) of Osun state, has appealed to Governor Ademola Adeleke to release the White Paper on the recommendations of the Chieftaincy Matters Review Committee.

The Committee, headed by Rev. Bunmi Jenyo had since on January 3rd, 2023 submitted its report to the Governor.

Speaking on behalf of all the sons and daughters of Iree, Prince Afolabi Azeez Olayioye of the Olubonku royal family maintained that people of the ancient town are yearning for the ascension to the throne of their new king.

Prince Afolabi in an exclusive chat with Nigerian Platform also commended the Governor for a job well done and for steps taken so far to correct all the abnormalities in Iree and other places across Osun state.

He also applauded the new administration for allowing justice, equity and fairplay on the Chieftaincy Matters across the state, particularly on the Aree of Iree Stool.

Prince Afolabi specifically urged the people’s Governor not to bow or listen to some disgruntled people in the Community that are trying to introduce taboo or also using all the powers in their disposal to manipulate the Governor to close his eyes on the Aree Stool, despite the recommendations of the Committee.

The Prince said that the Executive Order on Chieftaincy Matters in all parts of the state was timely, and had since calmed down the tension in all the towns affected across the state and particularly Ireeland.

According to him, the Executive Order has also created the opportunity for all parties involved to have hope for a genuine conclusion on the issue.

He described the governor as a listening and God-fearing man.

“We appreciate the urgent actions of Governor Ademola Adeleke in this matter, and apart from the needs for him and his team to look into the reports and recommendations of the honourable Committee before giving his directives; we believe that the Government supposed to have by now release a White Paper to carry out the position of the Government”.

“We are appealing to His Excellency, Governor Adeleke to please, without any further delay release the White Paper setting out unambiguously the position of the Government on Chieftaincy Matter in Ireeland . Infact, rumours has it that a group of unwarranted and disgruntled elements in the peace loving Community, Iree are desperate to forfeit and truncate the good intentions of this administration either directly or indirectly, and or willing to use all their powers to cover the truth on how we install a new Oba in Ireeland and destroy all the good works done by the Chieftaincy Review Committee”.

Moreso, rumours still has it that the Power Drinkers that do not really want the good plan of the Government to be implemented as what is good for goose is also good gender, are still rampaging”.

“Since the resolve of our able, reliable and respected Kingmakers, the Ruling Houses and the people that Aree Stool is concerned, have done all the needful by submitting their Memorandum on the stool of Aree and that the report has also being submitted to the Governor a very long time ago, while we want the Government”s White Paper and directives to be out without any further delay”, Prince Afolabi concluded.

COURT STRIKES OUT KENNETH UDEZE’S APPEAL

Abuja division of the Court of Appeal on Friday struck out an appeal filed by one Mr Kenneth Udeze, a former member of the Action Alliance.

Udeze had approached the court to appeal an earlier judgment of the High Court.

In its unanimous decison, the three-man panel of the court, Justice P. O. Ige, Justice E. O. Williams-Dawodu and Justice M. Mustapha ruled that Udeze lacks the right to appeal the judgment of the lower court.

Recalled that Udeze had been suspended and subsequently expelled from the Action Alliance and he failed to challenge his expulsion in the court.

The case with suit number CA/ABJ/PRE/ROA/CV/69MI/2023 was instituted at the instance of Udeze and the court had earlier given two declarative judgements.

Counsel to Dr Adekunle Rufai Omoaje, the National chairman of the Action Alliance, Oba Maduabuchi (SAN) had urged the court to strike out the appeal for lack of merit.

PARENTS OF TRIPLETS THANK OSUN GOVERNOR’S WIFE

Parents of the new born Triplets in Osun State, Mr and Mrs Hamed have expressed their deep appreciation to the wife of Osun State Governor, Erelu Ngozi Adeleke for her support at the birth of the new triplets.

The Governor’s wife had on Wednesday 8th February personally visited the woman and her new baby at Hallelujah Specialist Hospital located at Okefia area of Osogbo, prayed for the children and paid for the maternity bills of Mrs Ganiyat Hammed and other finances incurred in the hospital.

Also, Mrs Adeleke on Thursday donated pampers and other necessities to Mrs Hammed in the hospital.

Mrs. Ngozi Adeleke who was represented at the hospital on Thursday by Ms Toyin Babaniyi also charged other philanthropists in the state to come to the aid of the triplets and their mother.

While reacting, Mrs Hammed in an emotion lading voice said “I thank the Governor’s wife, Erelu Ngozi for her unflinching support. What she has done is marvellous in our eyes, it is God that sent her to our family, she paid the hospital bills and donated other items needed by the babies and myself. She is a philanthropist designed by God to take the family out of penury. I pray that songs of praises will never seize in her family”, Mrs Hammed said.

Speaking on behalf of the Governor’s wife on Thursday, Ms Babaniyi stated that the Governor’s wife has promised to be of assistance whenever she is called upon, noting that the purpose of revisiting the woman and the triplets again is to donate some items that would be needed by the family and also to raise some funds for her and her babies.

Erelu Ngozi also advised the mother of triplet to ensure proper breastfeeding and to always make sure her environments are clean and tidy at all time. She reiterated the state government’s efforts to improve women and children’s welfare in the state.

While responding to Erelu Ngozi’s kind gestures, the founder of Hallelujah Specialist Hospital, Dr. Kehinde Awodele thanked the wife of the governor, praying that Almighty God will give her the wisdom to pilot the affairs of women in the state.
Dr Kehinde enthused that inhabitants of the state are already enjoying the governance of Senator Ademola Adeleke’s led government. He enjoined the Governor not to relent on his efforts to transform the state.

ACTION ALLIANCE DENIES KENNETH UDEZE,
SAYS COURT’S INJUNCTION TO STOP CBN FROM EXTENDING DEADLINE ON NAIRA REDESIGN IS ANTI-PEOPLE

The Action Alliance (AA) has taken a swipe at one Mr Kenneth Udeze for seeking a court injunction to stop the Central Bank of Nigeria (CBN) from extending the deadline on naira redesign.

Udeze who has been suspended and subsequently expelled from the party had on Monday spoke at a press conference organized by the Forum of Political Parties in Abuja.

But the Action Alliance declared that Udeze lacks the locus standi to represent the party, having been expelled by the National Think thank committee of the party, which is the highest ruling organ of the party.

In a statement by the national chairman of the party, Dr Adekunle Rufai Omoaje, the party said Udeze is not known to the party and cannot function at any level, hence his recent utterances and actions should be discountenanced.

Omoaje who spoke on behalf of the leadership of the party declared that the party is not part of the Forum of Political Parties and did not support the forum’s position regarding the naira redesign.

He said “Kenneth Udeze’s Court injunction to stop CBN from extending deadline on naira redesign is anti-people. He doesn’t mean well.”

The AA national chairman added that “Udeze didn’t represent our great party; Action Alliance since he’s not a member of the party. Since he doesn’t know that any policy causing pain should be rethought, he should focus on his proposed upcoming alliance with Atiku/Obi for 2023.

“Unfortunately, for Kenneth Udeze, the FCT High Court cannot stop Federal Agencies from performing their constitutional or statutory functions and it can’t issue any injunctive order to prevent the performance of statutory duty. An obviously anti-people injunction will achieve nothing.

“Today, Kenneth Udeze is fighting to extend the suffering of Nigerians for political reasons. That is not the position of our party and we will challenge same in the court of competent jurisdiction,” he added.

YEYE BISI BOLARINWA BECOMES LIONS CLUB’S PRESIDENT

Renowned broadcaster and seasoned administrator, Yeye Bisi Lawal Bolarinwa will on Sunday, 5th February be presented as the charter president of Osun Noble Lion’s Club.

The presentation will be held at her installation ceremony holding at the Leisure Spring hotel, Iwo road, Osogbo by 12noon.

Dignitaries including political office holders, public office holders and members of the Lions club from both within and outside the state are expected at the occasion.

Also, the District Governor of the club, Are Lekan Owolabi and other leaders of the club are expected to grace the occasion.

Besides, the event will witness fund raising for the execution of some laudable programmes and projects of the club.

Friends, family members, colleagues, associates and acquaintances of Yeye Bisi Bolarinwa from within and outside the country are expected at the epoch making event.

COLLECT YOUR NYSC EXEMPTION CERTIFICATESAND, OSPOLY ALUMNI CHARGES MEMBERS

The leadership of Osun State Polytechnic, Iree Alumni Association led by Alhaji Yakub Akeem had urged member of the association to yet to collect their National Youths Service Corps (NYSC) exemption certificate to do so without further delay.

The association in a statement issued by its national secretary, Comrade Odeyemi Anthony Wole urged members of the association to take the issue seriously.

He said “the alumni association is using this medium to inform all graduates of our esteemed institution that the NYSC has directed the management of the institution to return all uncollected Exemption Certificates to it’s Abuja office by the end of March 2023.

“In view of the foregoing, we hereby advise all concerned members of the Alumni to take appropriate step for the collection of same immediately because the school authority will not be responsible for failure of any affected graduate to collect their own if the certificates are eventually returned uncollected.

“You are all implore that this notice be given a serious attention,” he added.

COLLECT YOUR NYSC EXEMPTION CERTIFICATES, OSPOLY ALUMNI CHARGES MEMBERS

The leadership of Osun State Polytechnic, Iree Alumni Association led by Alhaji Yakub Akeem had urged member of the association to yet to collect their National Youths Service Corps (NYSC) exemption certificate to do so without further delay.

The association in a statement issued by its national secretary, Comrade Odeyemi Anthony Woke urged members of the association to take the issue seriously.

He said “the alumni association is using this medium to inform all graduates of our esteemed institution that the NYSC has directed the management of the institution to return all uncollected Exemption Certificates to it’s Abuja office by the end of March 2023.

“In view of the foregoing, we hereby advise all concerned members of the Alumni to take appropriate step for the collection of same immediately because the school authority will not be responsible for failure of any affected graduate to collect their own if the certificates are eventually returned uncollected.

“You are all implore that this notice be given a serious attention,” he added.

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.