Ona Yoruba Gin!

By Adesanya Mark

It is unfortunate that we are yet to and we have never actualized the dreams of Yoruba Nation and we have already started to use ‘Gbetugbetu, Epe, Afose, Olugbohun and more dangerous diabolical charms which could turn the entire Yorubaland into the land of destitute on ourselves

As it is now, more and more people who believe that the only remedy to responding to social media attacks is to bring curses to bear on anyone who dares to talk bad about Ganiyu Adams

The stage is getting hotter as more people are equally gearing up to invoke their gods in self-defense. Undoubtedly, the stage is getting set for internal wrangling between the warring factions.

Those who should act fast to broker peace, are dangerously maintaining sit down and look posture, while Yorubaland is getting ready to wage war against themselves.

I am beginning to think that Yorubaland has been cursed and the curses are taking a toll on our unity, love, and respect.

This carefully selected appellation couldn’t have meant anything to the struggle for the actualization of Yoruba Nation, if all those acclaimed agitators, spectators, and their corporate allies, are not trying to outwit themselves for anything but popularity sake.

From Sunday Igboho, Koiki, Akanda Awikonko, Lady K. Olaoluwa, Dara, Tenny Omoologo, and other notable influential writers within the Yoruba perimeter fence, it is no longer at ease.

Surprisingly, what started as a little crack on the wall, is now expanded beyond what ordinary application of cement without bricks could patch. The crack is getting wider and wider to the extent that if not renovated, the wall itself may eventually collapse on the inhabitants of the building.

Erelu Oodua Mabel Onaneye has been a frontier, pioneer, and motivator of note when it comes to the issue of the Yoruba Nation. She has been an incurable optimist in the social, cultural, traditional, and historical stability of Yorubaland. I can conveniently allude to her ingenuity when it comes to the spirituality of our cultural identities.

The Erelu Oodua of AYE KINGDOM, as she is fondly called, is a bridge-builder without hindrances. She is a bridge-builder between the Royal institution and the social spectrum of the people who are not in any way connected with royalty and as such, may not have had the opportunity to appreciate and value our traditional institution.

Most recently, she was instrumental in the condemnation of a few Yoruba people with questionable characters, installing themselves like Yoruba Obas in the diaspora. The fight against the continued desecration of our cultural, traditional, and historical values is not a fight of personal hatred or vendetta, but a fight for the sanctity of our traditional institution.

Ona Yoruba Gin!

This carefully selected appellation couldn’t have meant anything to the struggle for the actualization of Yoruba Nation, if all those acclaimed agitators, spectators, and their corporate allies, are trying to outwit themselves for nothing but popularity sake.

From Sunday Igboho, Koiki, Akanda Awikonko, Lady K. Olaoluwa, Dara, Tenny Omoologo, and other notable influential writers within the Yoruba perimeter fence, it is no longer at ease.

Surprisingly, what started as a little crack on the wall, is now expanded beyond what ordinary application of cement without bricks could patch. The crack is getting wider and wider to the extent that if not renovated, the wall itself may eventually collapse on the inhabitants of the building.

Erelu Oodua Mabel Onaneye has been a frontier, pioneer, and motivator of note when it comes to the issue of the Yoruba Nation. She has been an incurable optimist in the social, cultural, traditional, and historical stability of Yorubaland. I can conveniently allude to her ingenuity when it comes to the spirituality of our cultural identities.

The Erelu Oodua of AYE KINGDOM, as she is fondly called, is a bridge-builder without hindrances. She is a bridge-builder between the Royal institution and the social spectrum of the people who are not in any way connected with royalty and as such, may not have had the opportunity to appreciate and value our traditional institution.

Most recently, she was instrumental in the condemnation of a few Yoruba people with questionable characters, installing themselves like Yoruba Obas in the diaspora. The fight against the continued desecration of our cultural, traditional, and historical values is not a fight of personal hatred or vendetta, but a fight for the sanctity of our traditional institution.