Army Directs Men To Learn Hausa, Igbo and Yoruba

The Nigerian Army has directed all its personnel to immediately commence learning of the three major Nigerian languages.

A statement by army spokesperson, Sani Usman, Wednesday morning, said all personnel are expected to be fluent in Hausa, Igbo, and Yoruba languages by December 2018.

Mr. Usman, a brigadier general, said the directive is part of the new language policy by the army.

Read full statement below.

“The Nigerian Army has introduced a new Language Policy. The study of foreign and local languages is world-wide practice among armies, in which officers and soldiers are encouraged to be multi-lingual.

The Policy will foster espirit-de-corps and better communication with the populace to enhance information gathering, civil-military relations, increase understanding between militaries when operating abroad and assist officers and soldiers to perform their duties professionally.

It is to be noted that English remains the official language in the Nigerian Army. Yoruba, Igbo and Hausa languages could be used during Civil Military Cooperation (CIMIC) activities or interrogation. Therefore all Nigerian Army personnel have been given one year to learn the three major Nigerian languages.

Invariably, by December 2018, all Nigerian Army personnel are expected to learn the three major Nigerian languages. The standard of proficiency to be attained is the basic level. Certificated proficiency level will attract Language Allowance.

The ability to speak the 3 major Nigerian languages will be an added advantage to those applying for recruitment or commissioning into the Nigerian Army. Therefore, prospective candidates are encouraged to learn Nigerian languages other than their mother tongues.

Before now, the Nigerian Army officially encouraged the learning of French, Arabic, Spanish, Portuguese and Swahili. French language is an assessed subject in some career courses and examinations for Nigerian Army personnel.”

Celebrating Yoruba Heroine In Grand Style

The call for restructuring of Nigeria is one clamour that vibrates through the entire polity in the history of the country, but as patriots, one may ask what is the missing link and where does Nigerians get it wrong. Culture is an identity that any man wears and lives on everyday, because culture is the way of life of the people. Nigeria is in search of its cultural identity as the proliferation of Western culture had eroded her main existence as a nation, hence the call for restructuring is inevitable.

A nation without identity is bound to be plagued with myriad of problems, hence the need for cultural renaissance that will promote indigenous values of selflessness, courage, patriotism and discipline. The recent celebration of cultural renaissance in the ancient city of Ile-Ife is very relevant in this regard, as it clearly showed the sectional summation of Yoruba beliefs, in terms of how they live, worship, relate their moral values and norms that govern their existence. SOLA JACOBS was there and writes.

Culture had been made to sound archaic and made to belong to the past, and on daily basis people leave their culture for that of others. Either one knows or not, culture is the main identity of a group of people, which governs all facets of their lives. It is a known fact that when you destroy the culture of the people, you had succeeded in wiping out their existence, but through decades, culture is subjected to changes and it is dynamic, not static.

African development was arrested because of its partition by western world which had since arrested its development and tailored virtually all its facets of life to reflect Western culture which is alien to African culture.

Nigeria as a nation consists of various ethnic groups and the diversity of its culture had been its strength, as it promotes unity, selflessness, love, peace, patriotism and dedication to good course.

Culture of various ethnic groups tend to promote their values and it has been passed from generation to generation, but the reverse is the practice today, as we have declined and failed woefully, both formally and informally in passing the baton to the next generation.

To bridge this gap, the House of Oduduwa through the concerted effort of the Arole Oduduwa, Oba Enitan Adeyeye Ogunwusi had embarked on cultural revival to combat the menace of disunity, corruption, decadence of moral values and other vices that had given rise to criminal activities among the youth.

The need to rejig and relive the life of our heroes and heroines who had made societal and humane sacrifices and dedicated their lives for the people, like the historic Moremi Ajasoro, a Yoruba Heroine came alive at the opening of this year “Moremi Ajasoro Beauty Pageant” which was organised by an Ife Princess, Funke Ademiluyi to impact virtues of selflessness and patriotism in the young girls.

According to Oba Adeyeye at the programme who traced the history said, Moremi Ajasoro, who is an Ife Princess but married in Offa, Kwara State, sacrificed her only son Oluorogbo to Esinminrin river in her quest to deliver Ife people from frequent raid by group of invaders called “Ugbo” who often raided Ife during harvest time and plundered all they had laboured for through the years. He said the sacrifice Moremi made had been the basis for the celebration of “Edi” festival in October or November every year, immediately after the “Olojo” festival to commemorate thanksgiving for a new dawn and the bounty harvest of the people which is often dedicated to the Supreme Being and other deities that had played significant role in their lives.

History has it that Moremi surrender herself to the “Ugbo” raiders and being a beautiful woman, the King of Ugbo decided to take her as his queen, which gave her the priviledge to know the secret of the people, after which she escaped and planned attack that liberated Ife people, but the victory cost her to sacrifice “Oluorogbo” his son to “Esinmirin stream”.

The contestants for the beauty pageant to choose Miss Moremi Ajasoro, have since been on a three week camp for the competition. The winner would be the cultural Royal Ambassador of Ile-Ife and will be privileged to be part of the monarch’s entourage anytime he travels out of the country, just as a whooping sums of N5 million would be awarded to the winner to set up her small business, and enhance her standards of living.

“Edi” festival also celebrates “virgin girls” who always bear “Omolarere staffs” as all the bearers of the staffs are always virgins from whom young men who attend the festival look for potential wives among them.

The festival rewards the good and the bad in the society, as criminals and saboteurs’ houses are always visited by the mammoth crowd of Ife people who will bombard their residents with dirt and debris, which often serves as deterrents and shame for such families, and this often discourage anyone from criminal activities in the community.

Also, the loyalty and patriotism stance of the spiritual chiefs are tested spiritually, as whoever among them that his “brunet staff” quenched during the procession to “Moremi groove” automatically will not live to see another celebration. This made them to live uprightly and be dedicated, and as well loyal to the course of their people.

As part of the renaissance of Yoruba culture, the “Ewa Asa” fifth edition was celebrated. It was organised by a renowned Yoruba actress, Rose Adesewa Odika, born in the ancient city of Ibadan over four decades ago, though an Igbo extract of Ugbodumi in Delta State of Nigeria.

One unique thing about culture is its ability to unite people of diverse background and while speaking with OSUN DEFENDER at the Ewa Asa celebration in Ile-Ife on why she loves promoting Yoruba culture rather than Igbo culture, Odika said organising Yoruba programme is the way of giving back to the culture that had moulded her life, saying, “My parents live in Ibadan and I was born and bred in Ibadan so, I understands Yoruba culture and I was raised within the frames of the culture”.

At the progamme which was chaired by the culture enthusiast monarch, Oba Adeyeye Ogunwusi, school pupils were taught the rudiment of bead processing and wearing; its significance and usage in Yoruba culture.

As the discussants at the programme said, bead transcends adorning items, but it signifies religion identity as those who are worshippers of Olokun – sea goddess adorn themselves in white; Sango worshippers wear red and white sand beads, while Ifa worshippers means of identity in lemon green and brown sand beads.

At the workshop attended by ten schools from Ife and Modakeke respectively, pupils were shown different types of traditional beads and carving works. Also, the prospects in beadworks were unfolded, as a means of employment for the teeming unemployed youths.

It also reveals the lucrative gains in tourism that if its maximally exploited could drive the economy of the nation, in line with the government effort which is in top gear to diversify from monolithic oil economy, which is the bane of development of other sectors of the Nigeria economy.

Dr Ogunfolakan Adisa of the Department of Natural History, Obafemi Awolowo University, Ile-Ife at the interactive session decried the negligence of arts and culture aspect as a nation, noting that for tourism to drive the Nigeria economy, there is need to improve on art works and life, as well as culture.

“Our culture is our sole of existence but the proliferation of western culture and other religions, mainly Christianity and Islam had relegated our traditional religion and culture to the background and the outcome is the moral decadence, gayism, lesbianism, drug peddling, robbery, kidnapping and sorts.

“Our culture can be used to restructure our nation and our people. We can use our culture to stop corruption in our nation. None of our political office holders can take oath of office before any of our deities and enrich himself with public funds without paying dearly for it. Impunity that had bedevilled our governance can be curbed through our cultural practices.

“Moral decadence among the youths can be curbed. Virginity dance in Ondo, Itefa dance and Omidan dance in Ife, the maiden celebration in Ogori magogo – the Yoruba speaking community of Okun in Kogi State are celebration that keep youths away from immoral sexual acts, it prevents unwanted pregnancies and sexually transmitted diseases that rampage tomorrow’s leaders.

“The negligence of our culture leads to increase in broken homes today, as every woman clamours for monogamy homes. African men are polygamist in nature; they stylishly divorce and marry another woman to satisfy the quest of our women who want monogamous marriage at all cost; but who bear the brunt? The society.

“The beauty of polygamous home then is that wives of same man see themselves as sisters and not rivals and they helped in training of others’ siblings; this is one of the notable joy in our culture, selflessness and being one’s brother or sisters keeper were the essentials of our culture. Western culture only stresses the essence of individualism and not collectivism.

“Our education curriculum should be design to teach principle of collective development rather than capitalist tendencies which promote looting of public treasury so as to enslave others.

“Our culture has critical role to play to reconstruct our living as a nation, hence the need for cultural revival and cultural reintegration to reflect today’s living and confront today’s challenges”, he stressed.


The ‘Yorùbá’ Nation and Omolúwàbí Renaming Proposal, By Tunji Olaopa

have never hidden the fact that I am a proud Yoruba person who appreciates the cultural richness of the Yoruba people. For instance, I have been fascinated, right from my youth, about the accommodating capacity and the republican pedigree of the Yoruba and how this was demonstrated within the tiny geographical confines of Aáwé. This, in a manner that brings to light the seamless interwoven matrix that Ali Mazrui calls Africa’s ‘triple heritage’ of the traditional, the Islamic and the Judeo-Christian. I have a strong belief that my ecumenical temperament derives from the Yoruba upbringing at Aáwé which enabled me to sample the best of Islam, Christianity and traditional cultural manifestations. My grandfather was a Christian, my grandmother a Moslem, and Aáwé was solidly traditional. It was, therefore, possible for me to connect with my Moslem cousins during Ramadan, attend church and appreciate the cultural essence of the Egungun festival.

This my fascination with the Yoruba culture has grown over time, sufficiently enough for me to follow avidly its underpinnings in the unfolding of Yoruba politics, development and progress within the confines of Nigeria. I am equally patriotic a Nigerian enough not to be assailed by the possibility of a dissonance between my Yoruba beingness and my nationality as a Nigeria. On the contrary, I am actually convinced that the Yoruba and their Southwest configuration have a significant role to play in the transformation of the Nigerian governance framework. All my arguments for reform and restructuring have been directed towards enunciating this conviction of the indivisible relationship between the Yoruba and the future of Nigeria. Recently, I have reflected on the future of the Yoruba in Nigeria. This is why I became extremely interested and intellectually tickled when I heard a beautiful Ewi poetry recitation by Pastor Adekunle Steven Adedeji, popularly known as Kunle Omo Alaafin Orun.

Anyone hearing this poetry rendition, especially the first lines, and not familiar with the oeuvre of Omo Alaafin Orun would immediately put him in the same patriotic context with the great Ewi exponent, Lanrewaju Adepoju. That comparison would be both right and wrong. It would be right because the recitation has the same scintillating vocal acrobatic flowing from a magisterial mastery of the Yoruba language, idioms and proverbs. The comparison is equally right because both ewi poets are concerned with the state and future of the Yoruba people. But the comparison breaks down immediately the rendition proceeds to a certain point and it becomes obvious that Kunle Omo Alaafin Orun is a Redeemed Christian Church of God (RCCG) pastor. This is not a bad thing at all. In fact, it just makes the poetry rendition all the more intriguing and compelling. It is a mesmerising oral poem that demands reflection through its sonorous weaving of Yoruba history, research, Christian theology and Yoruba cultural evolution. In summary, Omo Alaafin Orun makes a case for an urgent change of name from “Yoruba” to “Omoluwabi.” He then went on to weave a historical trajectory that places the Yoruba at a Coptic juncture which made Yoruba historical origin entirely Christian, and the justification for a renaming.

Omo Alaafin Orun commences the poetry rendition with an elegant but insistent account of his research which, according to him, not only revealed that the concept of “Yoruba” did not emanate from the Yoruba themselves but is a name external to us. But more importantly, his research supposedly revealed that the term “Yoruba” came from a Hausa corruption – Yariba, as a shorter form of Yaribanza or a “bastard” or “sons of bastard.” This corrupted name has stayed with us for all of history, and, for him, has become responsible for our ill-fortune for that long too. The case is simple: a name is potent because it seems to outline a person’s or community’s destiny. The Yoruba have a very strong belief in destiny, predestination and the significance of names and naming. Thus, the name a person bears becomes a signifier of the person’s lot in life. Thus, if a person’s lot in life has become terrible, one of the first places to commence a corrective measure is the name the person bears.
A properly researched history of the Yoruba, he argues, provides a different trajectory that could lead to the upturning of the Yoruba lot and transform our fortune as a people who have been blessed not only with a deep cultural heritage but who also have a deep and hitherto unknown connection to the God of Christianity. The proper history of the Yoruba, according to Kunle Omo Alaafin Orun, did not begin in Mecca. In fact, that revisionist tendency has an ideological content that is meant to exploit the Yoruba within an Arab/Islamic hegemony. On the contrary, the Yoruba migrated from Nubia via Egypt where they were integrated into a Coptic Christian practice left by St. Mark of the Gospel. The worship of the Orisa that now seems to mark Yoruba religion, for him, was a function of having lost the way and the light of Christianity when historical adversity drove the Yoruba from Nubia.

There is a possibility that this historically serious and theologically insistent poetry rendition could be dismissed by a lot of people. In fact, it was that dismissive and derisive tone that jumpstarted the long list of comments on the Ewi video on YouTube. But then derision is the wrong way to respond to such a carefully thought out appeal and admonition. First, we need to get a clear picture of the message Kunle Omo Alaafin Orun threw out to us all: It seems we have been looking in the wrong places for the source of the Yoruba predicament. Why should we not consider the source of our name? And this is an inquiry that is consistent with Yoruba ontology too, especially with regards to names and destiny. A similar account of the Yoruba came from the allegation that Alaafin Aole placed a curse on the Yorùbá race. Why is this diagnosis and recommendation worse than that other? And this one came with a recommendation: Changing our name from Yoruba to Omoluwabi. This is a revolutionary recommendation, more so that it is linked to a theological background in Christianity. But this is not less inspiring even if it is spurious.

My response is: What’s in a name? In what specific senses does a name or naming constitute a signpost to destiny and predestination? What causal effect does name achieve especially as the Christian Bible suggests of Abram/Abraham, Jacob/Israel or of Jabez renaming? To be mischievous, in what sense did the name “Wole Soyinka”, within the Christian or Yoruba thinking, contribute to the impeding or enhancing of Soyinka’s fame and fortune? My suspicion is that the Yoruba condition is deeper than a concern with the name we were given. If truly the name originated from an external ethnic caricature, then at the least, we owe ourselves the responsibility of tuning that caricature around. And that would be a really ironic success because a “bastard” would then have become a socioeconomic and political powerhouse in Nigeria. The way to get about this is not to change our name to Omoluwabi as if the mere fact of nomenclature is sufficient to transform centuries of economic and political anomalies. Omolúwàbí is an ethical term that denotes someone whose character is so noteworthy that it becomes a reference for the entire community. The greater challenge than naming is the task of demanding the imperative of Omoluwabi from the Yoruba leadership in a manner that will reflect on the visioning the Yoruba nation requires to surge forward.

Omolúwàbí has an underlying reform component. Robert Ingersoll, the American lawyer, has this to say about Abraham Lincoln: “Lincoln was not a type. He stands alone – no ancestors, no fellows, no successors.” The same can be said about Nelson Mandela and Lee Kuan Yew. In the Yoruba ethical parlance, these are Omoluwabi leaders. But being an Omoluwabi comes with what Goethe calls “a never ending song”: “Deny Yourself!” Denial is where the creation of the Omoluwabi personality comes from, and it is essentially the denial of oneself on behalf of others, especially those with whom one has significant connection, be it of family, ethnic, gender, cultural or nationality. Noblesse oblige: Mandela gave 27 years of his life to ensure that South Africa has a chance to undermine the apartheid racial system. Lee Kuan Yew gave up the urge for greed and primitive accumulation to build a strong and modern Singapore. Abraham Lincoln dedicated his entire legacy to keeping the United States united and stronger.

As a reform strategy, the Omoluwabi paradigm is especially demanded on the Yoruba leaders of thoughts and politicians in Nigeria today. And we have the great example of Chief Obafemi Awolowo, a politician, who has a great reform mind and cultural sensitivity that enabled him to raise the bar of governance in the old Western Region. The question then is: What is the reform import of demanding that the Yoruba governors of the Southwest become Omoluwabi? It is the unfolding of this question in Yorubaland that carries the burden of the transformation of the Yoruba people and all our expectations in Nigeria. I have argued before now that the Southwest constitutes a reform zone that carries the possibility of energising the restructuring of the Nigerian state. And that puts a lot of responsibilities on the Yoruba governors, its critical elite corps, not minding whether they are PDP or APC or of non-governmental sectors. Unfortunately, this is an imperative we do not seem to have taken to heart yet.

For me, the elite, especially those of the political class, of the Southwest stand at the threshold of history of the type that great Ewi poem renditions can be made in the future. They all stand at the point of creating huge legacies that call posterity to notice. And this is all the more so in a period where billions of naira keep surfacing in so many unlikely places. All this have raised a huge and seemingly insurmountable distrust in the heart of the people. The worry is this, would we not also get similar revelations about those who hold power today? There is only one antidote for political distrust. And that antidote is effective governance. The Southwest has the human capital, the political goodwill, the resources and the signal of a great moment in history – Now! The tough challenge is jumpstarting a huge infrastructural agenda that will cancel out or at least ameliorate the infrastructural deficit that plagues Nigeria and aggravate her underdevelopment.

This challenge goes beyond the invocations of religion or wishful thinking. It is something that needed to be done, and it seems to me that it will take the collective efforts of everyone, including the Ewi exponents like Pastor Kunle Omo Alaafin Orun. The greatness of the Yoruba nation can be sustained first through sincere concern, like the one expressed in the poem rendition; and then by thoughtful reform actions. We need to sing about these actions, and write about them and lobby our leadership to reflect and act on them. It would then no longer matter, when we eventually get them to act, whether we still bear “Yoruba” or “Omoluwabi.”

Dr. Olaopa is executive vice-chairman of Ibadan School of Government and Public Policy (ISGPP).

Osun And Lagos Speakers Make Case For Yoruba Language

The Lagos state and Osun Houses of Assembly have advocated renewed commitment to Yoruba Language.

The assemblies in pursuant of this goal called on the government and other stakeholders to ensure compulsory teaching of Yoruba language in both private and public schools in all Yoruba speaking states.

Speakers of the two states, Honourable Mudashir Obasa and Najeem Salaam made the call when the former visited Osogbo to invite the latter to a Stakeholder Forum on compulsory teaching of Yoruba as an indigenous language in all schools in the state.

Representing the Lagos Speaker, the Chairman House Committee on Education, Lanre Ogunyemi said, it is important to enhance the teaching and learning of Yoruba language in schools in Yoruba speaking states.

According to him, the National Policy on Education was apt about the teaching of indigenous languages, saying, Yoruba language was not being valued as it happened in other climes like Europe, China, America among others.

“As a state and as a region, we must ensure that our language did not go into extinction, for this reason we must entrench it in all our schools.

“We have observed that in most of our schools, it is either they do not teach or have teachers to teach Yoruba language”

“The National Policy on Education said a student shall learn language of their environment, which is Yoruba in the South West region, Hausa in the North and Igbo in the East, meaning that it is compulsory that our children must learn their indigenous languages”, he said.

Yoruba In Pakistan To Celebrate Lagos At 50

The Yoruba Community of Nigeria (YCNP) in Pakistan will commemorate Lagos Golden Jubilee (50 years) celebrations next year.

Kayode Johnson, Secretary General of YCNP, said they had unanimously decided to join hands with Lagos State Governor His Excellency Akinwunmi Ambode ahead of the event.

He said YNCP said in the first phase, Yoruba Diaspora in Pakistan would stage Yoruba cultural performance shows to the Pakistani Nation through Pakistan National Council of Arts (PNCA).

Johnson said these cultural events would focus on great traditional Yoruba rich heritage and “Black Race” as Yoruba culture was recognised as the most civilised and urbanised people in the whole of Africa.

He also highlighted that Yoruba Diaspora in Pakistan, under the umbrella of Pakistan Nigeria High Commission, would also hold exhibition of Yoruba dresses, foods, musical instruments as these things manifested the rich culture of Yorubaland.

Johnson added the Yoruba Diaspora in Pakistan held in high esteem the historic decision of Governor Akinwunmi Amode to celebrate the climax and joy of Golden Jubilee of Lagos.

Lagos State was created on May 27 1967 according to the State Creation and Transitional Provisions Decree No. 14 of 1967, which restructured Nigeria into a Federation of 12 states.

The smallest in area of Nigeria’s current 36 states, Lagos State is arguably the most economically important state of the country.

CAJ News

Online Dictionary Helps Nigerians Decode Their Names

The names given to a child by southwest Nigeria’s Yoruba people come with a certain meaning, which may be related to something like the time of year or to the circumstances of the child’s birth.

While linguist Kola Tubosun knows the meaning of his name, many of the other Yorubas he has met do not.  So, he decided to do something about it.

Launched earlier this month, is an online dictionary of traditional Yoruba names, aimed at Yoruba people who might have forgotten their name’s meaning or never learned it in the first place.

“The whole idea is to provide a central place where people can find all, hopefully all of the Yoruba names, be able to find its meaning,” said Dadepo Aderemi, the site’s head developer.

Yorubas are among the largest ethnic groups in Nigeria and have significant populations in neighboring Benin.  Large numbers of Yorubas also live in Brazil and the Caribbean, as a result of the trans-Atlantic slave trade.

While the Yoruba language is widely heard across Nigeria’s populous southwest, Tubosun says educators undervalue it and other local languages.

Some parents would rather their children learn English as a way to to get an advantage over other students in the competition for jobs and opportunities, he says.  In a country where two-thirds of the population live in poverty, both are in short supply.

“Over time, parents bought into this idea that if you don’t learn English, or don’t learn in English, or you don’t learn any other language other than English, then you are denying yourself a chance for a good future filled with opportunities,” Tubosun said.

That emphasis on learning English ends up harming local traditions, he says.

“I realized that something is going to get lost over time if we didn’t find a way to document these things,” said Tubosun, whose first name is given to males who are born into a newly-purchased house.

The dictionary is a work in progress, Tubosun said.  He anticipates adding many more names to the site, along with a tool for people to hear the pronunciation of individual names.

Tubosun started the dictionary because he is Yoruba, but, he doesn’t plan to stop there; many cultures in Africa give names that have meanings, and he intends to expand the dictionary to other languages in Nigeria and across the continent.

With some 500 local languages in Nigeria, he has his work cut out for him.

Culled from VOA

Make Yoruba Language A Compulsory Subject – Lagos Assembly To Ambode

Lagos State House of Assembly Thursday at plenary called for a stakeholders’ summit on the promotion of the teaching of Yoruba language in private and public schools.

The resolution followed a motion moved by the Majority Leader, Mr Sanai Agunbiade and seconded by Mr Segun Olulade, the Chairman, House Committee on Health.

Agunbiade spoke in commemoration of the 7th Anniversary of adopting Yoruba language for deliberations every Thursday in the Assembly which commenced on Feb. 5, 2009.

He said, “This House calls on Governor Akinwunmi Ambode to direct Commissioner for Education to take a quick step to ensure that syllabus in public and private schools in the state make the teaching and learning of Yoruba language compulsory.

“That we should convey a Stakeholders’ Summit to look at the challenges in teaching Yoruba in schools as well as to ensure that Yoruba Language is taught at least three times in a week both in private and public schools.”

According to him, it has become necessary to call a meeting of Tutor General, PTA and all other stakeholders in education sector to know the problems.

“Most schools today do not speak Yoruba Language again and other indigenous languages. In fact, many parents frown at their children whenever they speak Yoruba.

“We should ensure that Yoruba Language does not go into extinction. Other people embrace their language, we should also be proud of ours.

“We should meet with all heads of Education Districts, if teachers are not enough, we should employ more. We don’t have any justification for not teaching and embracing our language,” he said.

Hon. Lanre Ogunyemi, Chairman, House Committee on Education said the responsibility was on the government and parents to ensure that Yoruba language did not go into extinction.

He said, “It’s a must that we bequeath the language to our children. The National Policy on Education and our constitution mandate the teaching and learning of our indigenous languages.

“We need to call on all in charge of education to make teaching of the language compulsory in Lagos. Indigenous Languages will promote love and unity,” he said.

According to him, Feb. 21 is the International Mother Language Day as declared by the United Nations Educational, Scientific and Cultural Organisation (UNESCO).

Mr Segun Olulade, the Chairman, House Committee on Health also called for the promotion of Yoruba language, culture and tradition.

Hon. Adefunmilayo Tejuosho (Mushin I) said, “We have thrown away our language, there is nothing to be ashamed of in speaking our language. She decried the habit of punishing or making students pay fine for speaking Yoruba language in schools.

The Speaker, Hon. Mudashiru Obasa said, “it is not our making that we were born here, others speaking their indigenous languages are progressing in other climes.

“We need to encourage our language, and be proud of it. Using our indigenous language to teach our children yields better results as posited by late Bola Ige and Prof. Wole Soyinka.

“We will call for a stakeholders’ summit on this motion to promote teaching and learning of Yoruba in schools as most private schools do not embrace it again,” Obasa said.

The Nation