YORUBAS DESTROYED EDUCATION AND CORPORATE CULTURE IN NIGERIA AND NOW MOVED TO CHURCHES

YORUBAS DESTROYED EDUCATION AND CORPORATE CULTURE IN NIGERIA AND NO...

By africa today
Tue, 02 Mar 2010
Nigeria News


ANOTHER SAD PART OF YORUBA LEADERSHIP IS THAT - TO ONE SO MUCH IS GIVEN SO MUCH IS EXPECTED FROM, AND YORUBA SO MUCH WAS GIVEN TO THEM IN THE LEADERSHIP OF NIGERIA, BUT SELFISHNESS, TRIBALISM AND INWARD LOOKING ROBBED YOURUBA THE ADVANTAGE THAT THEY HAD AND AS SUCH IT HAVE SENT NIGERIA AND YORUBA NATION 50 YEARS BACK FROM WHAT CHIEF AWOLOWO TRUELY HAD MASTER PLAN AND VISION FOR. SINCE THEN UNFORTUNATELY FOR NIGERIA AND YORUBA WE HAVE NO BODY WITH VISION AROUND YORUBA NATION OR NIGERIAN LEADERSHIP. LIKE I SAID YORUBA HAD ALL THE OPPORTUNITY TO ELEVATE NIGERIA AND AFRICA BUT THEY FAILED THEMSELVES AND AFRICA MISERABLY.


EXAMPLES ARE THE BANKING SECTOR DOMINATED BY YORUBAS BUT NOW DESTROYED, OIL SECTOR DOMINATED BY YORUBAS BUT NOW DESTROYED, CORPORATE AMERICAN AND EUROPEAN MANUFACTURING FRANCHISES LIKE LEVER BROTHERS, PZ, FITZER, KINGSWAY, BATA, TEXACO, SHELL, TOTAL ETC DOMINATED BY YORUBAS BUT ALL DESTORYED BY THEIR THEIR THIEVERY, TRIBALISM, OWANBE AND CORRUPTION. ALL SECTORS RAN BY YORUBAS HAVE BEEN DESTORYED FOR SELFISH REASONS, TRIBALISM AND STEALING IN CORPORATE LEVEL.


DURING THE ERA OF CHIEF AWOLOWO DESPITE THE FACT THAT HE AND HIS PARTY DID NOT WIN THE PRESIDENCY AND PRIME MINISTERSHIP, BUT CHIEF AWOLOWO WENT BACK HOME AND EMPOWERED HIS PEOPLE AND STARTED BUILDING INSTITUTIONS AND GRASS ROOT BUSINESSES AND YORUBA NATION TOOK OFF AND OVER TOOK NIGERIA AND AFRICA THEN, AND ALL THE REGIONS IN NIGERIA AND AFRICA IN EDUCATION, INDUSTRY, HEALTH CARE AND INFRASTRUCTURE, AND HE DID THIS WITHOUT BEING THE PRESIDENT, BUT THE PRESENT DAY YORUBA ALL WANT THE PRESIDENCY AND NATIONAL POSITION AND LOOK AT THE CONDITION OF SOUTH WEST TODAY AND THEY HAVE TASTED THE PRESIDENCY TWICE BUT NOTHING WAS ACHIEVED COMAPRED TO CHIEF AWOLOWO ACHIEVEMENT, BECAUSE THE THEY NOW LOVE THE GANSTER POLITICS OF OBASANJO, DIYA, SHONAKEN, ABIOLA, TINUBU AND ALL THE MYOPIC GANGS AND KILLERS THE NOW HAVE AS LEADERS.

AT THE RATE YORUBA PROFESSORS AND ACADEMICIANS ARE BUILDING CHURCHES AND MEGA CHURCES ATTRACTING GULLIBLE WORSHIPPERS IN NIGERIA IS IT NOT IRONIC THAT YORUBA CORPORATE BODIES AND LEADERS ARE DESTROYING AND DIMINSHING CORPORATE ENTERPRISES IN NIGERIA AND EDUCATION IN NIGERIA.


IF YOU LOOK AT THE THE ORIGINAL EUROPEAN AND AMERICAN INTERNATION CORPORATE ORGANIZATION AND FRANCHISES WHICH WERE ENTRUSTED IN THE HANDS OF YORUBA BECAUSE OF NIGERIA CIRCUMSTANCES OF THE CIVIL CONFLICTS AND CIVIL WAR FROM 1965 TO 1980 WHICH DELISTED THE IGBOS, BECAUSE OF THE WAR AND THE HAUSAS DID NOT HAVE THE EDUCATION AND QUALIFICATION AND OF COURSE THE SOUTH SOUTH PEOPLE THEN DID NOT HAVE THE EDUCATION AND QUALIFICATION. IT WAS ONLY YORUBA THAT HAD THE QUALIFICATION, EDUCATION, MANPOWER, THE TECHNOCRATS, THE BEST SCHOOLS THEN AND ALL THE RESOURCES TO LEAD NIGERIA AND AFRICA OUT OF THE SLUMP BUT YORUBA DID NOT BECAUSE OF SELFISH, TRIBALISM AND MYOPIC RESEAONS NIGERIA AND AFRICA HAVE FALLEN BACK 50 YEARS.


YORUBAS RAN DOWN AND DESTROYED BATA, LEVER BROTHERS, PZ, KINGSWAY, ALL THE INTERNATION BANKS IN NIGERIA, ODUA GROUP OF COMPANIES, YORUBAS BANKS, OIL COMPANIES, MISMANGED SHELL, CHEVRON, TEXACO ETC BY STEALING AND JUST UNFORTUNATE LACK OF ETHICS IN YORUBA CORPORATE CULTURE AND EVERYTHING IS RUN DOWN TILL TODAY BUT RATHER THESE SAME PEOPLE ARE RUNNING AROUND THE WHOLE PLACE BUILDING MEGA CHURCHES TARGETING GULLIBEL NIGERIANS AND FRIGHTENED AFRICANS.

IT IS A SHAME INDEED MY BROTHER.


SOURCE http://www.modernghana.com/news2/266203/1/yorubas-destroyed-educati... 

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Yoruba nation in disarray - Daniel

http://www.tribune.com.ng/index.php/news/3380-yoruba-nation-in-disa...

THE Ogun State governor, Chief Gbenga Daniel, has described the Yoruba nation as one in disarray, contending that the people had no common agenda in sight.

Daniel, who spoke on Tuesday at the meeting of the South-West governors and traditional rulers held at the Governor’s Lodge in Abeokuta, the Ogun State capital, said that it was high time the Yoruba race stopped basking in the past glory when the past was daily turning into indictment in this present age.

He noted that Yoruba people were blessed with a good physical environment and rich culture, adding that they also had both human and natural resources to be a leading race.
The meeting had in attendance governors of Osun and Ekiti states, Prince Olagunsoye Oyinlola and Mr Segun Oni respectively; the deputy governor of Ondo State, Alhaji Alli Olanusi and Chief Adebayo Faleti, who represented Governor Adebayo Alao-Akala of Oyo State.

Traditional rulers in attendance included the Ooni of Ife, Oba Okunade Sijuwade; the Awujale of Ijebuland, Oba (Dr) Sikiru Adetona; the Alake of Egbaland, Oba Adedotun Gbadebo; the Akarigbo of Remoland, Oba (Dr) Michael Adeniyi Sonariwo.

Daniel said politics must be used for the overall development of the citizenry and not for personal impoverishment, adding that it should be a means of bringing the much-needed Yoruba unity and progress.
According to Daniel, “should we continue to sit idly and look while our race is losing out in Nigeria’s political economy? Politics must be for the development of our people and not their impoverishment. Politics must never be allowed to polarise us.

“Rather, it must be a means of bringing the much-needed unity, development and progress to Yoruba race. Our past leaders used the instrumentality of politics to give us leverage in the national politics of Nigeria,” he added.

At the end of a closed door session, the Aloko of Iloko-Ijesa, Oba Oladele Olashore, disclosed that a committee was set up to discuss on the unity of Yoruba nation.

The monarch said the meeting was not a political one, adding that it was about developing the Yoruba race.

He said he hoped that the Alaafin of Oyo, Oba Lamidi Adeyemi and the Oba of Lagos, Oba Rilwan Akiolu, would attend the next meeting.

The monarch commended the convener of the meeting, Governor Daniel, for the initiative and said the traditional rulers were ready to work with the governors in the South-West to ensure unity and development.

Earlier, eminent Yoruba leaders and governors converged on the June 12 Cultural Centre, Kuto, to celebrate the 20th remembrance anniversary and launch of the complete musical works of the doyen of Nigerian theatre, the late Hubert Ogunde.
Yoruba National Flag ! Odua Kingdom In Nigeria! OKIN.

Who are the Yoruba?

The first obvious answer to this question is the Yoruba are a nationality, numbering about 40 million, the majority of whom live in the South Western part of the state of Nigeria in West Africa. Obvious as this answer is, it is not wholly explanatory, and certainly, it is not without its own controversy. First, regarding its explanatory status. One has to add, that the Yoruba are people, that speak a common language, Yoruba, which belongs to the Kwa group of the Niger-Congo linguistic family, and it has about 12 dialects; that they are a well urbanized group with genius in arts as symbolized in the famous "Ife Bronzes"; that Yoruba people are also found in Togo, Benin Republic and in other parts of the world, including Brazil, Cuba, Trinidad, and the United States. Second, regarding its controversial status, one has to confront the question what makes the Yoruba a nationality, or a nation, not a tribe or clan, and how does one then mark a distinction between Yorubaland and Nigeria. To this last question, there is no better answer than the one provided by Obafemi Awolowo in 1947, to which a later section of this presentation will return. For now, it is necessary to answer the question: "Who are the Yoruba?" by focusing on some critical moments in Yoruba history and thought.
Address these and other issues by focusing on some critical moments in YorubaHistory.
1. The Oduduwa Dynasty and the Founding of the Nation.Oduduwa is the legendary progenitor of the Yoruba. There are two variants of the story of how he achieved this feat.

The first is cosmogonic, the second, political. The cosmogonic version also has two variants. According to the first variant of the cosmogonic myth, Orisanla (Obatala) was the arch-divinity who was chosen by Olodumare, the supreme deity to create a solid land out of the primordial water that constituted the earth and of populating the land with human beings. He descended from heaven on a chain, carrying a small snail shell full of earth, palm kernels and a five-toed chicken. He was to empty the content of the snail shell on the water after placing some pieces of iron on it, and then to place the chicken on the earth to spread it over the primordial water. According to the first version of the story, Obatala completed this task to the satisfaction of Olodumare. He was then given the task of making the physical body of human beings after which Olodumare would give them the breath of life. He also completed this task and this is why he has the title of "obarisa" the king of orisas. The other variant of the cosmogonic myth does not credit Obatala with the completion of the task. While it concedes that Obatala was given the task, it avers that Obatala got drunk even before he got to the earth and he was unable to do the job. Olodumare got worried when he did not return on time, and he had to send Oduduwa to find out what was going on. When Oduduwa found Obatala drunk, he simply took over the task and completed it. He created land.

The spot on which he landed from heaven and which he redeemed from water to become land is called Ile-Ife and is now considered the sacred and spiritual home of the Yoruba. Obatala was embarrassed when he woke up and, due to this experience, he made it a taboo for any of his devotees to drink palm wine. Olodumare forgave him and gave him the responsibility of molding the physical bodies of human beings. The making of land is a symbolic reference to the founding of the Yoruba kingdoms, and this is why Oduduwa is credited with that achievement (Idowu, 1962).
According to the second version of the myth, there was a pre-existing civilization at Ile-Ife prior to its invasion by a group led by Oduduwa. This group came from the east, where Oduduwa and his group had been persecuted on the basis of religious differences. They came to Ile-Ife and fought and conquered the pre-existing Igbo (unrelated to the present Igbo) inhabitants led by Oreluere (Obatala). Obviously, there is a connection between the two versions of the story. The political one may be the authentic story of the founding of Ife kingdom through conquest. However, the myth of creation lends it a legitimacy that is denied by the conquest story; just as it appears that it is lent some credence by the fact that, as a result of the embarrassment it caused their deity, the followers of Obatala are forbidden from taking palm wine. Indeed the second version of the cosmogonic myth also appears to foreshadow the political variant. The claim that Obatala got drunk and the task of creation had to be performed by Oduduwa already has some political coloration which is now explicit in the political version of the tradition. What is crucial in both variants of the story is the role of Oduduwa as the founder of the Yoruba nation which is why the name cannot be forgotten. Oduduwa is the symbol of the nation, the rallying point for al those who subscribe to the Yoruba identity. The name Yoruba itself, according to historians Smith, Atanda and others, was fixed on us by our northern neighbors and later popularized by colonial publications. Before then, the "Anago" to which some Yoruba in the present Benin Republic and others in the new world still use to refer to themselves, was used to refer to most of the people called Yoruba today. A common origin and language, as well as common political and religious cultures made the Yoruba a nation long before any contact with Europeans and the advent of colonialism.

2. Moremi 's Patriotism and the Survival of the Nation Upon the death of Oduduwa, there was a dispersal of his children from Ife to found other kingdoms. These original founders of the Yoruba nation included Olowu of Owu (son of Oduduwa's daughter), Alaketu of Ketu (son of a princess), Oba of Benin, Oragun of Ila, Onisabe of Sabe, Olupopo of Popo, and Oranyan of Oyo. Each of them made a mark in the subsequent urbanization and consolidation of Yoruba confederacy of kingdoms, with each kingdom tracing its origin to Ile-Ife.

After the dispersal, the aborigines, the Igbo, became difficult, and constituted a serious threat to the survival of Ife. Thought to be survivors of the old occupants of the land before the arrival of Oduduwa, these people now turned themselves into marauders. They would come to town in costumes made of raffia with terrible and fearsome appearances, and the Ife people would flee. Then the Igbo would burn down houses and loot the markets. Then came Moremi on the scene-like Deborah of the Old Testament. When no man could dare the Igbos, Moremi asked the Esinminrin river for help and promised to give offerings if she could save her people. The orisa told her to allow herself to be captured and to understudy the Igbo people. She did, and discovered that these were not spirits; only people with raffia for dress. She escaped, and taught her people the trick. The next time that Igbo people came, they were roundly defeated. Moremi then had to go back to Esinminrin to thank the gods. Every offering she offered was refused. On divination, she was told she had to give Oluorogbo, her only son. She did. The lesson of Moremi is the lesson of patriotism and selflessness. The reward may not be reaped in one's life time. Moremi passed on and became a member of the Yoruba pantheon . The Edi festival celebrates the defeat of the Igbo and the sacrifice of Oluorogbo till today.

3. The Oranmiyan Adventures, Afonja Treachery, Internal Division, Enslavement and the Fall of the Nation. Oranmiyan was the last of the Oduduwa offsprings. But he was the most adventurous and the founder of Oyo Kingdom. On some accounts, he was the third ruler of Ife as successor to Oduduwa. But he later decided to avenge the expulsion of his father from the East, and so, he led an expedition. After many years on the road, and as a result of disagreement between him and his people, he could not go further. Feeling too ashamed to go back, he appealed to the King of Nupe for a land to found his kingdom. He was obliged, and that land became the nucleus of Old Oyo Kingdom. Oranmiyan, taking the title of Alafin, succeeded in raising a very strong military and effectively expanded his kingdom. His successors, including Sango, the mythical god of thunder, Aganju and Oluasho were also as strong. Peace and tranquility prevailed during the reign of Abiodun, though it also experienced the decline of the army. (SONG). Awole Arogangan was Abiodun' s successor and it was during his reign that trouble started for the kingdom. He was forced to commit suicide; but before his death he was said to have pronounced a curse on all Yoruba, that they will not unite and that they will be taken captives.

Afonja was the Kakanfo, the generalsimo of the Army, in the northern Yoruba town of Ilorin, during the reign of Awole and his successor. Afonja refused to recognize the new king, and invited the Fulani who were then leading a jihad to the south, to assist him against the king. They did, but he did not survive himself, because the Fulani, after helping him defeat the Alafin also turned against him. They fired numerous arrows at him and his dead body was stood erect on those arrows as they stuck into his body. The treachery of Afonja marked the beginning of the end of the Oyo empire and with it the decline of the Yoruba nation. Civil war erupted among the various Yoruba kingdoms: Oyo, Ijesa, Ekiti, Ijaiye, Abeokuta and Ibadan. As this was going on, Dahomey on the west and the Borgu on the north were also posing trouble for the Yoruba kingdoms until the intervention of the British and the imposition of colonial rule.

Those who argue that there was no consciousness of a common Yoruba identity until the 19th century may be referring to these civil war episodes in the life of the nation. But they forget that these people, in spite of the civil war, share a sense of common origin and common language. And it is to be noted that the so-called peace that was imposed by the British could not have lasted had there not been a sense of consciousness of coming from a common origin.
Source www.yorubanation.org
Well, I am really confused (and ignorant) because I thought Yoruba only referred to the religion....my bad. Anyhoo...it sounds like the Yoruba is making the classic mistakes of the Greco-Roman or Western cultures, build large corporations that exist for a while on infighting and corporate sabotage, take all the money but don't reinvest in the community or the corporation and when they fail....go to jeezus!.....ROTFL!!!

Perhaps so.

Owa Edo said:

Yoruba National Flag ! Odua Kingdom In Nigeria! OKIN.

Who are the Yoruba?

The first obvious answer to this question is the Yoruba are a nationality, numbering about 40 million, the majority of whom live in the South Western part of the state of Nigeria in West Africa. Obvious as this answer is, it is not wholly explanatory, and certainly, it is not without its own controversy. First, regarding its explanatory status. One has to add, that the Yoruba are people, that speak a common language, Yoruba, which belongs to the Kwa group of the Niger-Congo linguistic family, and it has about 12 dialects; that they are a well urbanized group with genius in arts as symbolized in the famous "Ife Bronzes"; that Yoruba people are also found in Togo, Benin Republic and in other parts of the world, including Brazil, Cuba, Trinidad, and the United States. Second, regarding its controversial status, one has to confront the question what makes the Yoruba a nationality, or a nation, not a tribe or clan, and how does one then mark a distinction between Yorubaland and Nigeria. To this last question, there is no better answer than the one provided by Obafemi Awolowo in 1947, to which a later section of this presentation will return. For now, it is necessary to answer the question: "Who are the Yoruba?" by focusing on some critical moments in Yoruba history and thought.
Address these and other issues by focusing on some critical moments in YorubaHistory.
1. The Oduduwa Dynasty and the Founding of the Nation.Oduduwa is the legendary progenitor of the Yoruba. There are two variants of the story of how he achieved this feat.

The first is cosmogonic, the second, political. The cosmogonic version also has two variants. According to the first variant of the cosmogonic myth, Orisanla (Obatala) was the arch-divinity who was chosen by Olodumare, the supreme deity to create a solid land out of the primordial water that constituted the earth and of populating the land with human beings. He descended from heaven on a chain, carrying a small snail shell full of earth, palm kernels and a five-toed chicken. He was to empty the content of the snail shell on the water after placing some pieces of iron on it, and then to place the chicken on the earth to spread it over the primordial water. According to the first version of the story, Obatala completed this task to the satisfaction of Olodumare. He was then given the task of making the physical body of human beings after which Olodumare would give them the breath of life. He also completed this task and this is why he has the title of "obarisa" the king of orisas. The other variant of the cosmogonic myth does not credit Obatala with the completion of the task. While it concedes that Obatala was given the task, it avers that Obatala got drunk even before he got to the earth and he was unable to do the job. Olodumare got worried when he did not return on time, and he had to send Oduduwa to find out what was going on. When Oduduwa found Obatala drunk, he simply took over the task and completed it. He created land.

The spot on which he landed from heaven and which he redeemed from water to become land is called Ile-Ife and is now considered the sacred and spiritual home of the Yoruba. Obatala was embarrassed when he woke up and, due to this experience, he made it a taboo for any of his devotees to drink palm wine. Olodumare forgave him and gave him the responsibility of molding the physical bodies of human beings. The making of land is a symbolic reference to the founding of the Yoruba kingdoms, and this is why Oduduwa is credited with that achievement (Idowu, 1962).
According to the second version of the myth, there was a pre-existing civilization at Ile-Ife prior to its invasion by a group led by Oduduwa. This group came from the east, where Oduduwa and his group had been persecuted on the basis of religious differences. They came to Ile-Ife and fought and conquered the pre-existing Igbo (unrelated to the present Igbo) inhabitants led by Oreluere (Obatala). Obviously, there is a connection between the two versions of the story. The political one may be the authentic story of the founding of Ife kingdom through conquest. However, the myth of creation lends it a legitimacy that is denied by the conquest story; just as it appears that it is lent some credence by the fact that, as a result of the embarrassment it caused their deity, the followers of Obatala are forbidden from taking palm wine. Indeed the second version of the cosmogonic myth also appears to foreshadow the political variant. The claim that Obatala got drunk and the task of creation had to be performed by Oduduwa already has some political coloration which is now explicit in the political version of the tradition. What is crucial in both variants of the story is the role of Oduduwa as the founder of the Yoruba nation which is why the name cannot be forgotten. Oduduwa is the symbol of the nation, the rallying point for al those who subscribe to the Yoruba identity. The name Yoruba itself, according to historians Smith, Atanda and others, was fixed on us by our northern neighbors and later popularized by colonial publications. Before then, the "Anago" to which some Yoruba in the present Benin Republic and others in the new world still use to refer to themselves, was used to refer to most of the people called Yoruba today. A common origin and language, as well as common political and religious cultures made the Yoruba a nation long before any contact with Europeans and the advent of colonialism.

2. Moremi 's Patriotism and the Survival of the Nation Upon the death of Oduduwa, there was a dispersal of his children from Ife to found other kingdoms. These original founders of the Yoruba nation included Olowu of Owu (son of Oduduwa's daughter), Alaketu of Ketu (son of a princess), Oba of Benin, Oragun of Ila, Onisabe of Sabe, Olupopo of Popo, and Oranyan of Oyo. Each of them made a mark in the subsequent urbanization and consolidation of Yoruba confederacy of kingdoms, with each kingdom tracing its origin to Ile-Ife.

After the dispersal, the aborigines, the Igbo, became difficult, and constituted a serious threat to the survival of Ife. Thought to be survivors of the old occupants of the land before the arrival of Oduduwa, these people now turned themselves into marauders. They would come to town in costumes made of raffia with terrible and fearsome appearances, and the Ife people would flee. Then the Igbo would burn down houses and loot the markets. Then came Moremi on the scene-like Deborah of the Old Testament. When no man could dare the Igbos, Moremi asked the Esinminrin river for help and promised to give offerings if she could save her people. The orisa told her to allow herself to be captured and to understudy the Igbo people. She did, and discovered that these were not spirits; only people with raffia for dress. She escaped, and taught her people the trick. The next time that Igbo people came, they were roundly defeated. Moremi then had to go back to Esinminrin to thank the gods. Every offering she offered was refused. On divination, she was told she had to give Oluorogbo, her only son. She did. The lesson of Moremi is the lesson of patriotism and selflessness. The reward may not be reaped in one's life time. Moremi passed on and became a member of the Yoruba pantheon . The Edi festival celebrates the defeat of the Igbo and the sacrifice of Oluorogbo till today.

3. The Oranmiyan Adventures, Afonja Treachery, Internal Division, Enslavement and the Fall of the Nation. Oranmiyan was the last of the Oduduwa offsprings. But he was the most adventurous and the founder of Oyo Kingdom. On some accounts, he was the third ruler of Ife as successor to Oduduwa. But he later decided to avenge the expulsion of his father from the East, and so, he led an expedition. After many years on the road, and as a result of disagreement between him and his people, he could not go further. Feeling too ashamed to go back, he appealed to the King of Nupe for a land to found his kingdom. He was obliged, and that land became the nucleus of Old Oyo Kingdom. Oranmiyan, taking the title of Alafin, succeeded in raising a very strong military and effectively expanded his kingdom. His successors, including Sango, the mythical god of thunder, Aganju and Oluasho were also as strong. Peace and tranquility prevailed during the reign of Abiodun, though it also experienced the decline of the army. (SONG). Awole Arogangan was Abiodun' s successor and it was during his reign that trouble started for the kingdom. He was forced to commit suicide; but before his death he was said to have pronounced a curse on all Yoruba, that they will not unite and that they will be taken captives.

Afonja was the Kakanfo, the generalsimo of the Army, in the northern Yoruba town of Ilorin, during the reign of Awole and his successor. Afonja refused to recognize the new king, and invited the Fulani who were then leading a jihad to the south, to assist him against the king. They did, but he did not survive himself, because the Fulani, after helping him defeat the Alafin also turned against him. They fired numerous arrows at him and his dead body was stood erect on those arrows as they stuck into his body. The treachery of Afonja marked the beginning of the end of the Oyo empire and with it the decline of the Yoruba nation. Civil war erupted among the various Yoruba kingdoms: Oyo, Ijesa, Ekiti, Ijaiye, Abeokuta and Ibadan. As this was going on, Dahomey on the west and the Borgu on the north were also posing trouble for the Yoruba kingdoms until the intervention of the British and the imposition of colonial rule.

Those who argue that there was no consciousness of a common Yoruba identity until the 19th century may be referring to these civil war episodes in the life of the nation. But they forget that these people, in spite of the civil war, share a sense of common origin and common language. And it is to be noted that the so-called peace that was imposed by the British could not have lasted had there not been a sense of consciousness of coming from a common origin.
Source www.yorubanation.org

Nigeria: Murtala (Fulani) Instituted Corruption, Obasanjo (Yoruba) Perfected It, Declares Rowland Owie.

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