Obìnrin Àkànse

Chief Awolowo was a democratic socialist in his political ideology, that is Awoism, more state ownership of assets with “social” initiatives funded by the State. The long term sustainability of those policy cannot be defined because he was truncated. Awo was modeling Yorubaland after Switzerland and Nigeria as a whole, it explained why the Swiss model of federal structure was his defacto reccommendations to address Nigeria’s multiethnicity with assymetric potentials and missions. But such a country from West Africa obviously was a threat to those who considered blacks as inferior. In Contrast: BATism is a Capitalistic Progressive Ideology. From his championing of PPP schemes, to broad tax reforms and creation of tax economy, loan culture and credit economy, BAT is no socialist! He will not give you anything for free! He is creating a progressive affluent environment that will lead to abundance only for those who can and are willing to do the work! His policies are definitely not congruent with people who are used to hand me down, relied on government funds and mining natural resources! It is a project that will effect in about 20 years, long after he is gone. The challenge is that like Awolowo, BAT is ahead of his time! Nigeria is still in 1800s! We have people still committed to Jihad and those with Lebensraum ideologies still parts and parcel of Nigeria. A capitalistic progressive ideology of ABUNDANCE will become an exploitative tool except… BAT can solve this by restructuring Nigeria into Ethnolinguistic blocks or a mixed Hybrid like they have in Italy, that is what will immortalize Baba. Awoism and Batism are both devoid of ethno-nationalism and conservatism in the center as both are focused on prosperity with the assumption that we are not threatened or that prosperity will cure. This is why the future of Yoruba political capital will be Think Yoruba First. A conservative progressive ideology that will balance Awoism and Batism. Fasten your seatbelt. The future of Nigeria hangs in balance, those who have spent billions in Jihadist money as part of their great vision and new world order and those who have built colonies in other states were not part of the calculations of great Awo and BAT it seems, but then maybe they are! Bukola O MD.MPH

In the life of Pa Reuben Fasoranti, we see the continuation of a tradition shaped in no small measure by the discipline and philosophical clarity of Obafemi Awolowo - a tradition that recognizes disagreement but refuses disintegration. It reminds us that unity is not convenience; it is discipline. The present moment offers us a rare convergence of opportunity and experience. But, as history has shown, such moments do not endure indefinitely. They pass, and in passing, they leave behind either consolidation or regret. If we choose alignment—deliberately and consistently—then this period may yet be remembered as the point at which the Yoruba nation reconciled its potential with the discipline required to realize it. If we do not, then we will have added yet another chapter to a familiar story. The responsibility, in the final analysis, is ours. And history, as always, will remember. -Akande, CFR, is Asiwaju of Ila Orangun; Former governor of Osun state; Founding National Chairman, All Progressives Congress (APC)

For perhaps the first time in a long while, there exists a realistic possibility that alignment at the centre can be matched by coherence within the region. But that possibility will remain unrealized unless it is supported by a deliberate shift in conduct among Yoruba political actors—away from zero-sum competition and toward coordinated purpose. It must therefore be said, with a sense of responsibility, that the opportunity before us will not implement itself. It will require restraint in moments of rivalry, maturity in the face of disagreement, and a conscious willingness to subordinate immediate advantage to longerterm collective interest. What is at stake extends beyond the fortunes of any administration. It is, more fundamentally, a test of whether the Yoruba nation can align its internal dynamics with its external influence at a time when both appear, for once, to be within reach. History, as always, will be unsentimental in its judgment. It will record not the opportunities we were given, but the choices we made in response to them. The Fasoranti Example: Unity Through Principle In reflecting on this moment, the life of Pa Reuben Fasoranti provides both context and guidance. His role in the post–June 12 period, particularly within Afenifere, was defined not by the absence of disagreement, but by the insistence that disagreement must not be allowed to destroy the collective. He represents a tradition of leadership rooted in steadfastness, discipline, and moral clarity — one that places the long-term interest of the people above transient advantage. That example is neither nostalgic nor abstract. It is directly relevant to the choices before us. Beyond Politics: From Sentiment to Lived Reality If unity is to endure, it must move beyond sentiment to reality. It must find expression in deliberate and sustained collaboration across economic, political, and institutional spheres. Efforts at regional coordination, including the work of the Development Agenda for Western Nigeria Commission, demonstrate that cooperation, when institutionalized, can provide a foundation for broader cohesion. However, such frameworks must be strengthened, deepened, and supported by a renewed commitment to shared cultural values. Without a revival of those values - respect, responsibility, and a sense of collective destiny—even the most well-designed institutions will struggle to endure. A Call to Responsibility The responsibility, ultimately, lies with us. History has shown that the Yoruba are capable of unity, but often in response to crisis. The greater challenge, and indeed the more enduring test, is whether unity can be sustained in moments when the pressures are less visible but no less significant. If we fail under such conditions, then we must accept that our divisions have become habitual. But if we succeed, then this moment may well be remembered as the point at which the Yoruba nation moved from episodic cohesion to deliberate alignment. Conclusion: Unity as a Deliberate Choice In reflecting on the journey, we have traced—from the early fractures of the dark ages, the First Republic, through the contested alignments of later years, to the hard lessons of more recent political transitions—we are confronted with a pattern that is both instructive and cautionary. The Yoruba nation has never been short of leadership, intellect, or vision. At every critical point in our history, we have produced men and women of capacity, courage, and influence. Yet, time and again, the full weight of that capacity has been diminished by an inability to sustain alignment at decisive moments. That is the lesson history leaves with us—not as condemnation, but as responsibility.

TRIBUTE: The Yoruba Nation and The Challenge Of Unity By Bisi Akande It is with profound deep sense of historical responsibility that I have to share felicitations with my compatriots today on this momentous occasion marking the centenary of Pa Reuben Fasoranti who was born on May 11, 1926 — a man whose life, over the span of a century, has come to embody discipline, moral clarity, and an unwavering commitment to the ideals that define the Yoruba nation. A hundred years in the life of such a man is not merely a passage of time; it is a living archive of struggle, sacrifice, and steadfast adherence to principle. In celebrating Baba Fasoranti, we are not only honouring longevity but also acknowledging a consistency of purpose that has endured through shifting political seasons and changing national circumstances. His life invites reflection—not of sentiment, but of responsibility. It compels us to look beyond celebration and to confront, with clarity and honesty, the condition of the people and the ideals to which he has devoted himself. It is from that standpoint that I invite us to reflect on a question that has followed the Yoruba nation across generations, shaping its politics, influencing its choices, and, at critical moments, determining its trajectory—the question of unity. The Burden of History: Unity Tested in Practice That reflection leads us inevitably to the question of unity—an aspiration that has endured, but one that has repeatedly been tested in most confusing circumstances. In the dark days of the 19th century, we lived in constant fears of wars, of invasions and of destabilizations. Even when Oyo Empire collapsed, the Ibadan war mongers resisted the occupation of the Fulani jihadists through Ilorin with the Parapo checkmating the excesses of the Ibadan at the Kiriji battles! The disunity that ensued made the British colonization a walkover. Even in the era of the sage, Obafemi Awolowo, when the Western Region stood as a model of purposeful governance, unity proved more complex than it appeared. The rupture between Awolowo and Samuel Ladoke Akintola began as a strategic disagreement but, left unmanageable, escalated into a crisis that contributed to the Nigerian instability preceding the military incursion and the Nigerian civil war. It remains a defining reminder that internal fractures rarely remain contained. By the Second Republic, this pattern had evolved rather than disappeared. During the 1979 and 1983 elections, Awolowo’s presidential bids did not command unanimous Yoruba alignment, as elements within the Yoruba political class found accommodation within alternative national coalitions. What should have been a moment of consolidated regional influence instead reflected a divided strategic posture. The June 12 experience offered both inspiration and caution. The candidacy of Moshood Abiola drew widespread Yoruba support and national legitimacy, yet following the annulment of the Nigerian 1993 presidential election, responses within the Yoruba elite were not entirely uniform. While many stood resolutely in defence of that mandate, others adopted more cautious or divergent approaches, revealing once again the difficulty of sustaining unity beyond shared aspiration. The Fourth Republic presented perhaps the most striking contradiction. In 1999, the Yoruba political mainstream rallied behind Olu Falae, while another Yoruba son, Olusegun Obasanjo, emerged through a different national coalition. By 2003, the political structure of the South-West was fundamentally altered, as the existing regional leadership was largely displaced. It was a moment that underscored a persistent dilemma: how a people could produce national leadership yet remain regionally fragmented.

@triceuka @TheYorubaTimes I guess its a Hausa priest.

@TheYorubaTimes You had to add "Igbo" in your story, you can still say your story without mentioning tribe. It's time to unfollow you.

BREAKING: "You Are a Witch" – Igbo Prophet Brands Sick Child, Tortures Him While Followers Sang as Parents Couldn't Afford Hospital Bills A helpless sick child from a poor family has been subjected to unimaginable cruelty – not by strangers, but by an Igbo prophet named James Nwankpu in Ebonyi State. The parents, unable to afford hospital bills, took their sick son to the prophet hoping for help. Instead of compassion, the so-called man of God allegedly branded the innocent child a "witch" who did not deserve to live.

Many Yoruba supported Zik in NCNC until Zik showed them that he was a Tribalist. Okey just repeated that. I have learnt some things in this life, people oftwn do not change their behavior, they can hide and pretend only for a limited time, their innate character will still prevail. There is no better time to Think Yoruba First. Whatever that means to you. Start community organising, start local education of the masses about self preservation. Pull the wool out of their eyes, they will not cooperate initially and many will misunderstood you, you will make many uncomfortable and may even been treated as an outcast, but u should not give up. Let them know what Okey did, that is fresh and a livibg history, ask them if that is “justice and fairness”, ask them if that is “good governance” #thinkyorubafirst

Breaking news‼️‼️they just discovered diamond deposit and gold with crude oil of comercial quantity in Akinyele LGA in Oyo State! Only Ọyọ state indigens can contest election now in Oyo State 😆😆😆 If the above is true, quickly, all Yoruba will trace their Ibadan ancestroy and bring out the Ibadan metropolitan claims, how all of them stopped over in Ibadan and how Ibadan was an Ife camp! It shows to say - ALL YORUBA are one, Awori today are no other than Ife, and so are all of us, why suddenly Ogun is no longer Ife and must be barred from holding political office in Lagos? Why is an Osun state person no longer qualified to be elected in Lagos State when in reality they are same Ife? Before creation of States and its boundaries, Yorubaland was a one stretch of land. The claims that none indigenous yoruba lagosians are the roots of lagos problems - this statement and assertion is wrong, it is simply an Akotileta. The same MO they use in Lagos is their playbook everywhere, zero self preservation. The difference in leadership is a true Yoruba nationalist politician and a Woke compromising politicians with insane political correctness to be liked.

Division, giving the other camp ammunitions and paving the wall for lizard to crawl in. Kaka kilẹ ku… if Yoruba people they considered local to lagos cannot be the one that won tickets to run for election they will rather vote none Yoruba. I can never understand such psyche, perhaps bcuz I am detribalized, I cannot feel their pain. If we are a sovereign nation and not submerged in Nigeria, it will make sense to me, but we are in place where about 30% of our land is perhpas now in the hands of others and we are still pursuing tribalism and unable to unite! Even after we were enslaved by Europeans and colonized, we still have a hard time with Unity and true Yorubanism. What will it take?

@Lord_Of_Warri I honestly could not fathom it. What exactly is the question supposed to achieve?

I really don’t understand the point you’re trying to make or what you’re attempting to prove. The timing isn’t a coincidence: a non-Yoruba man took power in your land and call you a minority, we want him out, and you just happened to drop this question at the exact same time. Mmm 🤔

@Oton_0ritse @Lord_Of_Warri @Duke_of_X As opposed to embrace the meaaage to Think Yoruba First, they respond with Tribalism. Ko le ye wọn rara until they are enslaved.

@Lord_Of_Warri @Duke_of_X She is a bit, she campaigned for all LP candidates in Lagos and the non-Yorubas won

@Lord_Of_Warri @omofijabi It is the ignorance of Tribalism, that is what made me ignore such handles. A house divided against itself cannot stand.

@OryHarde Imagine if they were still in the forest, the killers would have had no hiding place

These are the stories you listen to and you wonder whether if everything you knew about this world is true😱

@jaypee_d_poet @OryHarde Wonder why Surat Fathia was not used. We have loss many Yoruba science to religion.

@OryHarde The hunter was sounding like a lecturer he used some deep Yoruba terms and will explain what it means

@tunde_akerele @abdullahayofel Asẹ

@abdullahayofel @blockofbuilder This narcissist that called himself pastor, will not live to witness the swearing in of PBAT in his second term. He shall PERISH with his entire family without remedy

VIDEO: The self ibo pastor who cursed Tinubu supporters has been met with fierce backlash AURA FOR AURA 🔥🔥👇

Pictured is the grandson of the Alaafin of Oyo, who became a military officer, nobleman and one of the most important abolitionist figures in Brazil and who personally met with the Emperor of Brazil 125 times. Alaafin Abiodun, who reigned between 1770 and 1789, brought relative stability to the civil war-prone Oyo Empire. Even as peace set in, wars erupted again, and his son was captured in battle, sold into slavery and transported to Bahia, Brazil. In Brazil and with the help of the Yoruba community in Brazil, the prince (now called Dom Obá I) quickly purchased his freedom, married and had children, one of whom was Cândido da Fonseca Galvão (1845-1890), also known as Dom Obá II. True to his ancestry, Dom Obá II enlisted in the Paraguayan War in 1865, only returning after he was wounded. Subsequently, he became a major campaigner against slavery and was received as an African Prince by the monarchy. His death, on July 8, 1890, was reported by most newspapers, which remarked upon his tremendous popularity and followership. #HistoryVille

Again 🥺 Nawa oo.

Our Response to Hauwa Allahbura: You say you are close to us. But your tweets say otherwise. You say you have capacity. But we have millions of Yorubas who are more capable and more qualified to hold that position than you. Engineers, lawyers, doctors, administrators, and community leaders who have never called us terrorists or accused us of trying to "Yorubanize Nigeria." You say you are a better option. But a better option would not have insulted the very people whose votes you now beg for. You fled to Lagos for safety. We gave you shelter. We did not ask for your tribe. We welcomed you. And you repaid us with insults. Now you want our votes. You want to sit in the National Assembly on our backs. You want us to forget everything you said because you are now "close to us." We have not forgotten. We will not forget. Apapa knows who you are. Yorubas know who you are. You made your position clear online. Now we are making ours clear at the polling booth. You are not a better option for us. Our own people are. And we will vote for them. Our regards. THE YORUBA TIMES