Council Boss Seizes Workers’ Salaries

ILLEGAL diversion of public funds into personal pockets, which had allegedly been the trends in the Peoples Democratic Party (PDP)-led administration of Osun State seems to be having continuous trickle down effect on the workers of Ifelodun Local Government Council Area of the state, as the sacked chairman of the council area, Mr Sarafadeen Awotunde was reported to have refused to pay the last two months’ salaries of health and medical workers in the council area and the new health workers’ allowances.

It would be recalled that it was reported in one of the previous editions of this medium that the council boss allegedly issued dud cheques to the workers for the month of June, 2009, a situation that forced the bank, which the council workers were directed to, to dishonour the cheques and wrote ‘caution notes’ on each of them.
It was learnt that the authority of the concerned bank (name withheld) subsequently went to the chairman and informed him that there was no money in the council’s account, a situation that took the workers a longer period of time before they were able to receive their salaries for the month of June.
Meanwhile, earlier, the state governor was reported to have, through a circular letter, dated April 16, 2009, with reference number AD609/Vol 11/5 directed the council boss to look into the matters, with a view to clearing the outstanding salaries of the workers.

Despite the late payment of salaries of the workers for the month of June, it was learnt that the workers had run into another trouble with the council boss, as their salaries for the month of July and August were also not paid.

OSUN DEFENDEER further gathered that when the Excess Crude Oil funds for the council was released for the month of July and August respectively, the council made a request to the state Ministry of Establishment to clear the outstanding salary of the workers for the two months and other debts and the request was granted.
Despite the approval from the state government, it was further gathered that the council boss only released the salary of the workers for the month of July, while that of August was reportedly still hanging in the hand of the council boss.

When the workers could no longer stand the rigour of the non-payment of their salaries, they made a move to appeal to the council boss to fast-track the payment of their salaries, a situation that forced them to approach some political and opinion leaders in the council area to appeal to the council boss.

It was then gathered that all the appeals made to the council boss by the leaders fell on his deaf ears, leading to suspicions that the salaries in dispute might have been diverted into the personal pocket of the sacked council boss.

When the first move made by the workers could not yield any result, they adopted their second option by sending delegates to the family house of the council boss on October 5, 2009 with a view to prevailing on him to pay their outstanding salaries.

The following day, it was gathered that the council boss summoned the Head of the Department and started lambasting him for sending delegates to his family house to prevail on him.

As at the time of filing this report on Friday, it was learnt that the August salaries of the health and medical workers in the council area, were yet to be paid.

One of the concerned workers, who spoke to OSUN DEFENDER under the condition of anonymity, alleged that the failure of the council boss to pay their salaries was a way of indirectly punishing the workers; he therefore, appealed to concerned citizens and the governor of the state, Prince Olagunsoye Oyinlola to intervene.

By KAZEEM MOHAMMED

Osun Political Struggle Is For Liberation – AC Chieftain

THE current political struggle in Osun State has been described as an effort by the Action Congress (AC) governorship candidate, Engr Rauf Aregbesola to liberate the state from a civilian dictators.

This was stated by an AC chieftain, Chief Solomon Ogundola in Osogbo, the state capital during a chat with OSUN DEFENDER on Thursday.

According to him, the insinuation being made by the Peoples Democratic Party (PDP) that the AC and its candidate were desperate to rule the state, only showed that it (PDP) wants to continue its sit- tight in the state against the people’s will.

He added that Aregbesola’s, who in he described as the symbol of the struggle, was only interested in improving the economy of the state.

Speaking on the election petition at the tribunal, Chief Ogundola disclosed that the startling revelations, especially with regards to numbers of ballot papers from units in Ile-Ife, were astonishing.

He further stated that with the way things were being exposed daily at the tribunal, coupled with the commitment of the members of the panel, the party was optimistic that justice would be done.

Advising politicians, the elderly party chief urged them to always strive to have a good legacy rather than seeking material gains to the determent of the electorate.

He also charged young politicians to emulate Aregbesola who he described as highly principled, God-fearing and hard working, who always discourages greed.

Furthermore, he urged the masses to always be wary of politicians and political parties they vote for in future elections.

He then called on the masses to continue to pray for the success of Aregbesola’s petition, as well as divine guidance for the members of the tribunal.

By SHINA ABUBAKAR

PDP Governorship Tussle: Peter Power, Ex-council Boss Clash

AS the fate of Peoples Democratic Party (PDP), Osun State chapter is still hanging in the balance at the election petition retrial tribunal sitting in Osogbo, simultaneously, the party has an umpteen task to contend with, as different governorship aspirants on the platform of the party have started scheming to outsmart one another in the 2011 race.

Findings have revealed that the clash of interests has started touching raw nerves of the political gladiators in the corridors of power, a situation that has started taking a dangerous dimension, as old political foes were reawakening the dead political rivalry, while friends were turning enemies with speed of light.

According to an investigation conducted by OSUN DEFENDER, the Chief of Staff to Governor Olagunsoye Oyinlola, Mr. Peter Babalola also known as Peter Power is on his way to kiss political canvass, having lost his battle at the home front.

It was learnt that the former Commissioner for Finance in the old Oyo State, Chief Abiola Morakinyo, penultimate week at the instance of Babalola, reportedly summoned a selected stakeholders’ meeting at the country home of Babalola in Ikire, Irewole Local Government Council Area of the state with a view to making a spadework for the ambition of his loyal governorship aspirant, Babalola.

At the meeting that had the sacked Irewole Council’s chairman, Mr. Lere Oyewumi, some PDP chieftains from Isokan Local Government Council Area, state Commissioner for Education, Mr.jelili Adesiyan and others whose identities were not very prominent, but were considered grassroots politicians, Morakinyo, the oldest politician in the fold presided over the meeting, a scenario that made him to call for a voice from Isokan to move a motion for the adoption of Babalola as the PDP governorship candidate from their zone.

Checks revealed that no sooner Morakinyo raised the motion for the adoption of the politician than one politician from Isokan called Alhaji Olorunesan rose up and flared up that the meeting was stage-managed for Babalola, describing the scenario as disgusting and unacceptable to his group.

When the ex-Irewole council boss took his turn to speak, he expressed his disappointment in the septuagenarian Morakinyo, saying that if such a motion would have to be moved, it should be for him, having declared his interest in the governorship race before Babalola as touching the race ahead of 2011.

After his remark, a source in the meeting disclosed that Oyewumi and his group stormed out of the meeting, before being followed by the group from Isokan, a scenario that made the meeting to end abruptly without any significant point.

After the stalemate, Morakinyo reportedly told Babalola to look for an avenue to fix his home base, referring to the hostility of both PDP groups from Isokan and Oyewumi’s, charging him (Babalola) to warm himself into the minds of his political foes in Irewole, Isokan and Ayedaade Local Governemnt Council areas considered to be his territory.

Findings also revealed that, Babalola in his desperate attempt to win the ticket, reportedly went to Apomu, to meet with Olorunsesan’s group, where he lobbied them to work for his ambition.

OSUN DEFENDER further learnt that it was a full dose of embarrassment, when the ambitious politician stormed the residence of Oyewumi, as the ex-chairman and members of his household descended on Babalola, chasing him out of their house.

All efforts to get in touch with Babalola proved abortive as his mobile lines were ringing endlessly as at the time of filing this report.

By GOKE BUTIKA

AC Supporters’ Comment Jolts Oyinlola’s Counsel

ONE of the Governor Olagunsoye Oyinlola’s lead counsel at the ongoing election petitions retrial trbunal, Mr. Kemi Pinheiro (SAN) on Thursday felt jolted during the proceedings, as he complained to the tribunal about the murmuring of party supporters at every comment he made at the tribunal.

Pinheiro who had been making tantrums all through the sittings met stiff opposition during the afternoon session, as the teeming AC supporters relegated him to size, when he made a foul comment with regards to the police report of the disputed election.

The learned silk had stated that they were prompted to critically examine the certified true copies of ballot papers being tendered by the petitioners due to their experience with the security report.

His statement drew the ire of the numerous audience in the court who drew his (Pinheiro) attention to the issue of the telephone call logs, shouting ‘call logs! Call logs!’

It would be recalled that some national dailies and magazines had published call logs records made available by a giant telecommunication company, showing exchange of calls and text messages between Mr. Kunle Kalejaye (SAN) and some members of the discredited Justice Thomas Naron-led tribunal, which led to the compromised judgment of the tribunal.

The Lagos-based lawyer who felt intimidated by the development told the tribunal that the actions of parties’ supporters should be curtailed, saying a situation where counsel were verbally attacked by supporters should not be condone.

The tribunal however told the counsel that it had done that on several occasions and it was the duty of the counsel to speak with their client’s supporters.

This advice brought about relief to the learned silk, who withdrew to his seat.

Meanwhile during the morning session of the proceedings, the numerous Peoples Democratic Party (PDP) supporters who had, during the previous proceedings, abandoned the tribunal came to the court, following the party’s State Chairman, Mr. Ademola Rasaq (Landero) who did not wait for the completion of the proceedings before he left the court.

Other party supporters also sneaked out of the tribunal after Landero, leaving behind few supporters, against the overwhelming AC supporters, who had always waited behind to witness every bit of the proceedings.

As the tribunal began the day’s job, a PDP chieftain was seen harassing journalists, who he claimed sat on the party side in the tribunal and would reduce the number of seats reserved for their yet to arrive members.
It however took the intervention of Mr. Gbenga Fayemiwo and Mr. Sunday Ojo-Williams who prevented the situation from escalating.

However, as the petitioners’ counsel, Mr. Deji Sasegbon (SAN) finished with tendering of certified ballot papers already inspected by the counsel of both parties and asked for an adjournment till the following day, Pinheiro quickly rose to his feet, telling the court to adjourn till Tuesday.

The tribunal later adjourned till Tuesday, but some AC supporters in their reaction to the adjournment disclosed that the respondents counsel were only buying time for their clients, who according to them, would eventually be brought to justice.

Also reacting to the development, an AC chieftain, Mrs. Adeyinka Olanipekun decried the antics of the PDP regarding the petition, adding that the whole world has seen what the party was trying to hide from public glare.

She added that it was now clear that what they were trying to do was to drag the already prolonged case to the benefit of the sitting governor, disclosing that “whether the PDP likes it or not, the case would be dispensed with and justice would eventually prevail”.

By SHINA ABUBAKAR

Juju Scare At Osun Retrial Tribunal

A mild drama crept into the ongoing Election Petitions Retrial Tribunal in Osogbo, Osun State Capital on Monday, as Engineer Rauf Aregbesola’s lead counsel, Barrister Deji Sasegbon (SAN) refused to shake hands with the respondents’ counsel at the tribunal.

OSUN DEFENDER observed that Sasegbon, who had already sat inside the tribunal hall, acknowledged the greetings by Governor Olagunsoye Oyinlola’s counsel, led into the court by Mr Kunle Kalejaye (SAN) by merely nodding his head, while his hands were tucked inside his pockets.

Kalejaye however, stretched out his hand, insisting that the learned silk shook it as a sign of friendship.
When it was obvious that the Ilesa-born lawyer was not getting the message from Sasegbon, he (Sasegbon) bluntly told him that the verbal greeting was enough as he could not risk being hypnotized by shaking Kalejaye’s hand, hence compromising the case he was at the tribunal to prosecute.

The statement led to a situation where both counsel laughed; Kalejaye who however got the message quickly withdrew his hands, returning to his seat.

It was believed that the petitioners’ former lead counsel, Chief Kola Awodein (SAN), was hypnotized before the discredited Justice Thomas Naron-led tribunal by the Peoples Democratic Party (PDP) through their legal team.

Also, some AC members had alleged that the first time the new tribunal venue was put to use, a day after its commissioning, substances suspected to be charms were found at its entrance and its potency had to be neutralised by conducting an interdenominational prayer session at the venue.

Furthermore, there had been allegations of the PDP contracting marabouts from far away Mali in its efforts to attack and compromise the prosecution of the petition spiritually, having failed in its effort to disrupt its hearing through its various antics.

This, according to an AC chieftain, was why the party’s counsel were told to be careful of how they relate with the respondents’ team of counsel.

Meanwhile, as the tribunal commenced its sittings and started admitting the ballot papers sought to be tendered by the petitioners in evidence, chieftains of the PDP at the tribunal were depressed as all efforts by their counsel to delay the tribunal proceedings failed.

The state party chairman, Mr Ademola Rasaq (Landero ) who silently came into the court premises had to leave before the tribunal went on break, only to be followed later by his deputy, Mr Sunday Ojo-Williams who had always stayed at the tribunal until the end of its proceedings.

It was observed that even other PDP chieftains who stayed back to witness the proceedings could not enter into the tribunal hall as they were seen outside discussing, while the seats were occupied by members of the AC.

As the tribunal proceeding was going on, the inspection of some CTC documents, which the petitioners sought to tender were simultaneously being carried out by counsel to both parties, while a representative of the tribunal was also detailed to monitor the process, with a view to ensuring that the tribunal was not dragged into taking a wrong decision.

By SHINA ABUBAKAR

“You Lied!” – Aregbe’s Lawyer Tells Oyinlola’s Counsel

•Tribunal Admits Ballot Papers Against Oyinlola

CHIEF Deji Sasegbon (SAN), one of the lead counsel to the Action Congress (AC) governorship candidate in Osun State, Engineer Rauf Aregbesola on Monday told one of the lead counsel to Governor Olagunsoye Oyinlola and the Peoples Democratic Party (PDP), Chief Tayo Oyetibo (SAN) that he was making a false assertion over the inspection of the ballot papers used for the controversial April 14, 2007 election.

Sasegbon expressed surprise that the counsel to Oyinlola was making a u-turn that they have not inspected some of the documents after they had done so and even signed off a space provided for lawyers on both sides to sign after the inspection.

He was responding to the observation made by Oyetibo that in the course of inspection, it was discovered that some ballot papers were photocopied twice and same were inadvertently certified by the Independent National Electoral Commission (INEC), noting that members of his team would have to go back and conduct the inspection all over again.

This happened as the Justice Ali Garba-led Election Petition Retrial Tribunal, hearing the petition filed by Aregbesola against the election of Oyinlola sequel to the Court of Appeal verdict, admitted as exhibits, ballot papers used for the election in Odo-Otin Local Government Council Area of the state.

When the petition was called for hearing, Sasegbon rose and said: “On the 7th October, when my Lords sat last on this matter, you made an order for mutual inspection of the documents we intended to tender. May I inform your lordships that both parties have done well so far and the documents, which we have inspected, have been kept with the registrar, so that we can now tender them formally.

“So far, we are through with two local governments, Ife-Central and Odo-Otin local governments. May I therefore, ask for extension of time for us to be able to carry on with the inspection. In any event, the inspection is not going to affect the trial of this case”.

In response, Oyetibo confirmed that the ballot papers for two local governments had been jointly inspected, but added: “At a later stage, we observed that when the inspection was being carried out on that of Ife-Central, some of the documents were photocopied twice and were inadvertently certified by INEC. The documents were marked A and B but they are duplicates of photocopies that were certified.

“Members of our inspection team have seen the same traces when they were doing that of Odo-Otin, but their minds were not there, because they were only concerned with the certification. So, the team that did the inspection need to go back again and look at the documents one by one”, he said.

At this point, Sasegbon rose up again and said: “When we left on the 7th of October, the reason why your lordships made adjournment was to ensure that all parties are satisfied.

“It is now wrong for my learned friend to say that A and B are different documents. In contrary, B is the continuation of A but if they say they have now waken up and they want to inspect Ife-Central again, fine, but in any event, we can continue tendering the documents from Odo-Otin.

“My lords, I must say here that I am surprised about what my learned friend is saying, because this Ife-Central and Odo-Otin local governments have been signed off by counsel on all sides, but if that is what they want, no problem, they can continue and we can continue with the trial.

Subsequently, the tribunal ruled and extended the inspection time till October 19, 2009, while the trial would still continue.

After the ruling, Sasegbon then sought to tender the CTC of ballot papers for Owode Market Square Unit of Oba Ojomu ward, Odo-Otin local government council area (885 ballot papers).

When the documents were shown to Oyinlola’s counsel to look at, he collected it and transferred it to one other counsel behind him, Mr Wole Olukanni for counting.

Suspecting a foul play, Sasegbon quickly called the attention of the tribunal to the move made by Oyinlola’s counsel and insisted that the documents be counted in an open place where everybody would see it, rather that exchanging it from one lawyer to another at the back. The counting was then done in an open place within the court hall.

Therefore, at the time of filling this report, the tribunal had admitted as exhibits ballot papers used in the units of 11 wards of Odo-Otin local government council area of the state.

The wards are, Oba-Ojomu ward, Okuku; Eesa Otun Baale Ode ward; Ore/Agbeye ward; Olunisa ward; Faji/Opete ward; Okua/Ekusa and Asi/Asaba wards. Others are Osolo Oparin ward; Oloyan Elemoso Eesa ward; Igbaye ward and Jagun Osi Baale ward.

Four wards of Odo-Otin were however left to be dealt with.

The tribunal then adjourned till Wednesday, October 14 for continuation of hearing.

By KAZEEM MOHAMMED

Why Obas Support Oyinlola

UNDERGROUND threats of disgraceful seizure of staff of office from any recaltrant traditional ruler in Osun State are a factor responsible for the monarchs’ seeming support for the Peoples Democratic Party (PDP”s) Governor Olagunsoye Oyinlola, OSUN DEFENDER can now authoritatively reveal.

A prominent traditional ruler from Osun East senatorial district, a leading banker, and a former minister in the military dispensation, did a psycho-analysis of the support of the state council of Obas and Chiefs, and stated that the public would be a gaped to hear that less than twenty percent of the traditional rulers in the state are truly pro-the ruling party.

The monarch who was addressing an unofficial gathering of traditional and honourary chiefs in his domain, disclosed that the military instructs in Oyinlola, which he claimed, ran through the late General Sani Abacha, Nigeria’s is maximum dictator, daily conveys to the Obas on the state as omen of brutality that could be unlashed in the direction of any royal confrontation.

The royal father, who allegedly heads a parallel council of Ijesha obas, stated that obas in the state are concerned about the security of their tenure and dignity of their offices, adding that traditional rulers in the state presently feign loyalty to the government “to avoid harassment from the state political jobbers and eventual dethronement.”

“If you are not pretending support for them then know that you cannot move around freely without fear of sudden harassment and attack from the PDP official thugs and brigands.

“Few of traditional rulers that people know as anti-Oyinlola government have cultivated self restriction to their jurisdiction and it is their subjects that erect a protective fort around them, the financial management expert, revealed.

The monarch confessed that the pretension of the state Council of Obas has made over sixty percent of the council members willing collaborators in the perpetration of the official oppression and intimidation of the opposition political parties in the state.

He noted, the wanton political interference in the in the affairs of the traditional rulers in the form elevation of traditional rulers, state control of chieftaincy stools, and direct resolution of chieftaincy disputes by Oyinlola, had reportedly made the monarchs in the state chicken- hearted, unable to insulate themselves form partisans political activities of the state.

First published , Monday, 1 Sept. 2008.

The reporter also watched as the man generated a fixed and rigid connection between cause and effect that necessarily made specific outcomes. Failure of the expected outcomes, the reporter gathered may be explained by some errors in the ritual or by powerful counter spell. The audience around called the man a magician.

OSUN PEOPLE

Osun people mainly make their living by farming. Large number of them live in cities and work on family owned farms in the surrounding areas. Many make and sell craftwork items, including hardware cloth, wood works, and pottery. Women control the sale of crafts, subsistence farm products and still other work in technical jobs, businesses and in such profession as law, medicine, journalism, and public relations, among others.
They practice Christianity and Islam, and traditional religion with its faith based on the life and teaching of specific individuals. Jesus Christ for Christianity, Mohamed for Islam.

And the traditional religion centre on the on a supreme god and over 400 spirits called Orisas each with it own cults and priest.

Chief (Mrs) Yetunde Yerokun told the reporter that people practice religion as it makes part of the heritage of their culture, tribe or family; gives many people a feeling of security, believing that a divine power watches over them; it promises salvation, happiness and in a life after death; gives meaning to life and sense of individual fulfillment; and provides answer to questions about purpose of life.

Findings revealed that religions in Osun have shared characteristic that include belief in a deity or in a power beyond the individual; doctrine of salvation: a code of conduct; the use of sacred stories; and religious rituals, referred to as acts and ceremonies.

PRINCELY INSULTS ON ROYALTY

Let us detour. Olagunsoye Oyinlola of Osun State must be raving mad, one suffering from acute emotional strains, anxieties and depression. A little time left for him, soonest to launch out in a market place.

He was heard on the state television, last open forum, governor-public interactive programme, casting aspersions on the person and office of the Ijesa most paramount traditional ruler, Oba Dr Gabriel Adekunle Aromlaran, Owa Obokun Adimula of Ijesaland.

Ordinarily nothing about contemporary Okuku where Oyinlola’s father once reigned as king, attracts attention. Beyond the sleepiness of the community that is only conducive for a two-month crash reading to pass a NECO examination, no object in Oyinlola’s rustic home place that readily arouses curiosity. But like a boil on the buttock, the cottage town has become too difficult to ignore. Reason? Its most renowned son, Oyinlola, recently came off his pretentious respect for his father’s brother Obas, as Oyinlola came out uncharitable, against the Ijesa monarch. Indeed, charity begins from home. Oyinlola’s uncharitability is he’s father’s. Like son, like father, it could also be said.

Like a loose canon, Oyinlola could as well go mad at any of the other Obas in the state. That Oyinlola prostrates publicly, not infrequently to Obas, in a state where he is the chief executive, is not an act of respect. Rather, Oyinlola’s public prostration to Obas, which everybody also sees Oyinlola doing since he become governor in 2003, is an intense struggle by him to dominate the royal fathers, subdue their subjects’ conscious and sub-conscious volatility, but all that has not improved his chances in any community political discourse, which still explains why it was incontrovertible that the electorate did not vote for him and his Peoples Democratic Party (PDP) in the last general elections in the state.

Owa of Ijesaland, Ogiyan of Ejigbo, Akinrun of Ikirun, Olobu of Ilobu, Oluwo of Iwo and several other Obas in the ilk of Owa of Ijesaland, would not be deceived by Oyinlola lying flat before them with the tummy touching on the ground. These like-minded Obas know that outwardly there is a foggy terrain in the state chief executive prostrating in the public to greet an Oba, the terrain that defiles the status of the office and culture of official respect. Oyinlola’s prostrating act only depicts him as undecipherable who should be feared, and ought to have been ignored. His prostration is rather an expression of history of his public life, using, his today’s behaviour in office to assuage his monumental public life failures in the past.

However those traditional rulers in the state who delightfully take Oyinlola’s prostration hook, line and sinker, spread out their hands to gather rheum from Oyinlola’s sneezes and lick with delictable royalty, rubbing the remnants on their clean shaven heads under their descreated crowns. At such palaces as the Ooni of Ife’s, Oyinlola’s prostration is entertaining like any palace court jesters who titillate royal nerves, court chroniclers who mangle history to please the royal ears, and like the court praise-ingers who shield the king behind a hyperbole of hypnotic tunes.

All said, Oyinlola’s emotional strains are a psychological and physical fear reaction in a condition of heightened consciousness of the steel determination of Engineer Rauf Aregbesola, Oba Aromolaran’s son, Aregbesola being an Ijesaman and Action Congress governorship candidate’s political and legal challenges to Oyinlola’s incumbency garb. Oyinlola’s rudeness to Owa Obokun is Oyinlola’s marked degree of his inner conflict against the challenges which course, he is too certain that the pendulum will swing against him and stop.

Let the Ijesa foremost Kabiyesi look away from Oyinlola. The stress, anxiety and depression of Oyinlola the boy, are a consequence of the INEC concession of unearned victory to him in the April 2007 governorship poll in the state.

The reporter was authoritatively hinted by the Government House Clinic that Oyinlola’s inner disturbances have stimulated changes in his cardiorespiratory rate, and in his gastrointestinal activity. Earlier in the morning of the public affairs television programme, the reporter learnt, Oyinlola, against medical advise was heard shouting down everybody under his roof, everyone behaved unbogged. Furry in Oyinlola, pented up from all fronts: home and re-trial election panel, have inputed viruses of anger, frustration and insubordination in Oyinlola. Oyinlola’s insults on the Owa Obokun of Ijesaland are a Oyinlola’s trait, his own cup of tea; not Olokuku of Okuku’s. Nether the Okuku community’s.

Magic has not completely disappeared inspite of science and civilization. Findings showed that magic could be homeopathic using similarity between the action performed, like for example, by attacking the individual’s photograph, and the result intended; and magic could be contagious, assuming that, parts once connected will continue to affect each other, implying that influences could be exerted on a person by using his clothing, nail parings or locks of hair. The magician, who refused to give his name, further made a distinction between black magic that causes harms, and white magic which he said is curative. He added that magic could be used to serve both the individual and group ends.

AN OBA, HIS ELABORATE COURT FEATURES

Yoruba Obas are the custodians of the people’s culture including religion and shared values.
At coronation, a ceremony at which a king, an Oba publicly receives a crown as a symbol of rule, and as insignia of official recognition, usually conferred on him by the state Governor. An Oba’s the crown whether Papal types, Cap dress type, indicating supreme types, Archy types, and medieval types, indicates supreme or exalted rank of a sovereign; and coronets almost denote a somewhat subordinate rank crowns worn by lesser kings and princes.

Women With Native Hair Braids

As the wedding reception lasted inside the palace, women with native hairdo sat in isolated groups, the hairdressing that appear to fulfill basic desire for traditional adjournment, that indicate their status and prowess in the palace affairs, impressesing the lowly and frightening the enemy. Elsewhere outside palace, hairdressing can indicate renunciation of the world as seen in the shaved heads of Christian and Muslim monks.

The reporter’s findings showed that the single long lock on the shaved heads of Muslim extremists is believed, would be used by Allah to pull them to heaven. In other societies, hairdressing proclaim age and marital status. For example, boys in the ancient Greece cut their hair, and Hindu boys shaved their heads when they reach adolescence. Today with the general increase in wealth, improvement in mass communication, and the trend toward informality and individualism, men and women, boys and girls in all classes can choose the style and colour of their hair, best suited their needs.

The women with traditional hairstyles in the sprawling Ife palace, also tattoo, permanent designs, creative expressions on their legs and hands, seemingly as sign of beauty. But one of the women, Yeye Agba in her 80’s told the reporter that the tattoos, for the spinsters in the ages past, are signs of beauty expressing patriotism and devotion to their loved ones, performed to the accompaniment of peers chanting and dancing which are intended to encourage others to participate. “In these days, a girl’s body from the waist to the knee was covered with a network of designs, also for clan identification,” the octogenarian said.

But for the old women, especially in the palace, the marks on the skin is religious, means of obtaining magical protection against sickness, the evil eye pottery and a kind of initiation.

Pottery

In some other palaces in the state, women engage in pottery a valuable work of art made of baked clay to make dinnerware, vases and other simple household items.

Pottery belongs to a large group of items called ceramic products, made from materials known as ceramic. Pottery is classified according to the mixture of clays that it contains and the temperature at which the mixture is fired. The firing temperature affects both appearance and strength.

Earthenware, widely used hype of pottery made largely from a mixture of earthenware clays found in soil and with a colour glazy coating which is applied to it; stoneware is a hard, heavy kind of pottery made mostly from a mixture of stoneware clays; and porcelain the purest and most delicate type of pottery, hard paste porcelain fired at high temperature, including chinaware fired at lowered temperature.

Chief (Mrs) Amoke Alarape told the reporter that pottery making involves preparing the clay by pressing and squeezing it with hands or by mechanical method; treatment that makes the clay soft and smooth, and eliminates air bubbles that could cause the clay to crack during the firing process; shaping that involves hand building in which the potters use only their hand to shape the clay; and solid forming, shaping a sculpture out of a lump of clay by coiling method, slap method, mould method, wheel method; and decorating and glazing by the potters pressing their fingers into the soft clay or by scratching lines into it, destroying elaborate designs on pottery using such colour substance as enamel, glaze and slip that will not be damaged by heat during firing. Mama Alarape pottery is fired in a kiln, an oven that makes pottery hard and strong, glaze sticked to clay and harden.

Royal Beads

Many of the Obas and chiefs, who attend the royal wedding at Ile-ife, wore either beads, or jewelry. The beads on the Obas, were spherical, tubular and disclike. At coronation, the Obas also wear beads as religious amulets or so it seemed, as the kings are veiled by headdresses fringed with beads with magical properties traditionally ascribed to the beads.

While other Obas and chiefs wore, as adornment, jewelries traditionally of valuable materials and skilled workmanship and attractive designs. As others occasions, the traditional rulers wear jewelries to protect themselves from evil; and as a mark of status; and others including clergy wear jewelries to indicate their rank, honour or office. The pleasure of personal embellishment, the comfort of magico-religion belief and practical consideration were closely linked in a piece of jewelry.

Findings by the reporter showed that beads are made of many materials ranging from natural seeds, shell, bone, coral, amber, gems and other stones to ceramic, glass, and plastic.

Beads may be woven into bags and other articles. Strings of beads may be having as curtains in doorways, or used as rosaries as an aid to memory and concentration while praying. Prayer beads are of ancient origin and were probably first used by Buddhist in an attempt to combine vocal prayer with mental prayer. Early form of praying with a rosary began in Christianity during the middle ages.

Spirit Trees

In Ile-Ife, there is a tree that provides shades for Yemoolu. The tree and Yemoolu are sacred monumental sites in the Ooni palace. Not only in Ife. Certain trees in the other palaces are the abodes of the gods and religious ceremonies. Life and spirit are attributed to these trees, a belief known as animism or animatisms. According to the belief, a spirit guards the forest and others dwell in the tops, trunks, or roots of trees. When a hunter comes on a tree that might be occupied by a spirit, he makes an offering to placate if. At Ila-Odo in Odo-Otin local government aborigines believe that spirit in the trees seize wayfearers and that certain trees cause blindness. At Ajagunlase in Ola-Oluwa local government tree spirits are believed to cause sickness by entering people’s bodies and must be cast out by sorcerers; at Araromi in Ayedaade local government certain trees are thought to be inhabited by spirits that bring illness or death to those who fall asleep under the tree.

Trees in the forest are particularly fearsome at night when spirits are believed to be most active.
Cutting down a tree may be fraught with danger. People of Ita-Balogun, Ilesa, Ilesa-East / West local governments haste to fell the huge tree for fear of giving them pain. While the people of Adoodo in Atakumosa East asked for giveness of a big tree before cutting it. In Olalumoku, a few trees are usually left standing as a refuge for dispossessed spirit whenever they cleared a section of forest. Agbadai people are said to drive nail into a tree before cutting appealing to the vanity of the injured tree. And at MDS area Osogbo the spirit was lured out of the tree with palm oil before it was cut.

In Osun and across Yorubaland, trees are sometimes thought to be the abodes of ancestral spirits
At Olokun palace, snakes and other reptiles are objects or religious cult. They have been regarded as both malevolent demons that bring evil and godlike creation that bring evil. A number of seemingly miraculous traits account for the snakes, note in religion. The snake has the capacity to appear and vanish in the twinkling of an eye. It crawls footless through the dust and sheds and renews its skin. It has the power to poison on strangle.

Cultural Sculptures

In most palaces in Osun, particularly Osogbo, Ile-Ife, sculpture the process of shaping wood into decorative and sculptural forms, predominantly aesthetic and modern, used to decorate palaces. The sculptures, expressive of the decorative ingenuity of Yoruba artists, expresses visual and emotional responses such as respect, fear or pleasure. The sculpture represents and enhances the palace court life and authority of kings.
The sculpture works observed by the reporter in the palaces of the Ooni of Ife and Ataoja of Osogbo, included portraits of number accounts of mythical or historical episodes and highly decorative thrones. The cultural sculptures in these palaces are, as a record of history, telling much about the way of life of the people, or period by physically representing the ideas and ideals of a civilization; as monuments and memorials, called commemorative sculpture, representing important people and great events’ as artistic expression to satisfy the artists creative need to communicate, to express their own ideas and feelings or supply to create on object of beauty; and as part of native architiculture.

Decorative carvings on the palace buildings, shows the profound ingenuity of the artists in applying traditional modifications to human and animal shapes, reducing the shapes to their simplest geometric denominator and arbitrarily modifying natural proportions.

The reporter’s findings showed that wood was used for many important works during the early dynasties of Yoruba. Figures of servant sand other minor chiefs intended to provide sustenance and activity for the deceased traditional ruler in the life after death were often made of wood because of the wood’s overpowering economic advantage over mental carving. And today, the use of wood has been revived for its ingratiating sensuous qualities of colour, finish, and texture.

Ritual/Communal Dances

Social dances, that can be called participatory, shared, communal dance, comes up at the palace during occasions. However most common forms of communal dances are ritual ethnic dances and folk dances. These two overlays but they differ in their appearance and purpose and in the occasion on which they are performed.

According to Chief Ayanfunso S.O, the Areonakakanfo of Ikireland, ethnic dances performed to mark many different events such as initiations, rituals, funerals and certain seasons such as harvests and festivals.
The reporter recently attended both the Oosa Obatala and Egungun Ladomi festivals at Ikire, Irewole local government, and observed that ritual ethnic dances are performed in groups rather than by solo dancers or by male-female couples. But groups of men and women usually dance separately. The movements of the men are often sharp and vigorous. Those of the women tend to be more subdued or subtle. A group’s chiefs and priests often dance more than other members of the group.

Costumes or masks are often used for specific purposes and occasions in ritual ethnic dance.
And at Ikirun, in Ifelodun local government, the reporter saw ritual ethnic dances performed in many arrangements, at the sprawling frontage of the palace of Akinrun of Ikirun, the most common being a circle. The use of the drum is another feature of ritual ethic dance that gives the dance its rhythm. But other instruments such as flutes, stringed instruments and horns are also used.

In some dances, participants may work themselves into a frenzy or trance during which they believe a god or spirit takes possession of their body. Such dance may begin slowly and build to a hypnotic intensity, ending only when the dancers collapse in exhaustion.

The most common movement is tamping the foot on the ground. Large group of dances shake the ground at the palace of Akire of Ikire, with this action. Other movements include graceful leaps, swirling motions of the pelvis, and wavelike movements or vibration of the entire body, with the arms, head and body held in a set position. Participants, generally join hand or hold each other by the shoulders or around the waist. Most of the dancers require only a modest amount of energy, with movement between a walk and a jog. Folk dancers often wear traditional clothing, building feelings of togetherness. Some folk dancers are earthly and vigorous, brisk and lively, sometimes feature rapid footwork.

At palaces, music is used almost everyday, to welcome visitors to the palace, to convey the royal message or warnings, or in religious ceremonies, festivals and social rituals. People believe the music serves as a link with the spirit world.

Drums are the most important instruments in folk music instruments. Some drums are made of animal skins and may be played with the fingers. Others consists of hallow logs that the performer beats with sticks. Palace musicians play Gangan Benbe and flute.

One kind of drums, called Bata consists of a number of hand bell-like metal strips attached
According to a community leader, Alhaji Adiatu Olaoye, from Ikire, palace music features complex rhythms. The musician creates these rhythm by combining different pattern of beats played on drum and iron bells, or produced by handclapping.

“The palace songs have harmony, and in many songs, a leader sings a phrase and the chorus repeats the phrase or sings a refrain,” noted Olaoye, stressing that folk music, and communal dance in Ikire bear close relationship with such music dance and dance elsewhere in Yoruba, historically and stylistically.

To Be Or Not To Be Obeyed

Osun Council of Obas that ought to be most independent and most responsible, is unfortunately the most politicized, most ridiculed, most misdirected and most irresponsive to their subjects’ needs of self-reliance, equality, truth and justice, improved social environs and cultural archival in the respective domains. Indeed the behaviour 01 the Kabiyesis has stripped a good number of them of the respect and honour that traditionally they should be getting unhindered.

Osun Obas at the inception of Oyinlola’s government were clearly in uncoordinated haste to be recognized, and as a result, became self cheapen that the council leadership in the Ooni of Ife, jump at every carrot from the state governor. Not contrastingly, Oyinlola saw in the Obas in the state somewhat unguarded and unguided thirst for roles for selfish reasons, in the affairs of the state governance. So much demand was made on Oyinlola and so much the Obas were pampered.

Oyinlola depleted the state treasury to assuage the varied interests of the Obas. The governor, mindless of the fast dwindling economy of the state purchased cars for the over 45 members of the council of Obas in the state. The reporter at the auditor-general office in the state, met with a brick wall. A top ranking officer in the office, who volunteered information on the condition of anonymity, however said no department or unit of government could correctly quote the total cost of the cars purchased and distributed to the Obas in the state, disclosing further that the whole transaction was shrouded in extra-official secrecy.

“May be you are not aware that Oyinlola also bought cars for the State first class Obas’ first ladies the Oloris on the bill of the state. Of course, the underlying reason is political,” the official enthused.

A High Chief in Oriade local government, told the reporter on phone, that no government in the state ever politicized and over-politicized the Council of Obas in the state, as Oyinlola’s. “Imagine my chieftaincy status, “if I had belonged to the ruling party in the state, with a little pressure, from me, the government would have elevated me to the rank of an Oba without domain.

“Elevations of these Obas were arbitrarily done, in most places without consultation with the paramount ruler in the area. Official presentation of staff of office and instrument of appointment as Obas, are at the whims and caprices of the state governor, who has, in several instances, continue to give the symbols of kingship to whoever he wills, or serves his political ends” the high chief who would not want printed, stated.

The 2007 governorship election in the state and his “return” for the second term came with overwhelming filling of vacant chieftaincy stools in the state, and undue elevation of some traditional rulers.

Of course, yes. The numerous overseas trips by the governor, have always had traditional rulers of his choice on board. Oyinlolas numerous needless “business” and “cultural” visits to China, Bulgaria, Australia, Brazil and other places too numerous, were not without Kabiyesis whose domain were believed to have raked incredibly ghost votes for him in the election.

Witnesses at the election petition tribunal in Osogbo, Lawal Kamil and Aremu Taofeek gave an account of how the late Olufon of Ifon in Orolu local government, snatched ballot boxes at wards 4 and 7 during the April 21 National Assemby election; and one Ademiju Nasir of Iremo ward 3 told the tribunal that chief Omisakin, the Obalufe of Ile-Ife supervised the PDP thugs that disrupted the election process and carted away ballot boxes filled with illicit votes.

Oyinlola’s penchants for satisfying the Oba to the detriment of the teeming populace in the state, know no bound. The state has hosted the national conference of traditional rulers in the state, that has so much gulped the state money. The last three of such confabs, the reporter gathered cost the state over five hundred millions of naira. Car gifts from Oyinlola to select chiefs in the state, renovation and furnishing of the official residences of select Obas are also a few of the state government financial misappropriation with reckless abandon. The governed, the subjects suffer most as a result. Our Obas ought not to be obeyed, under Oyinlola.

Shameful Royal Act: “Apetu Led Thugs To Tear Ballot Papers,” – Witness Tells Tribunal

THE egregious level of depravity into which our traditional institutions have sunk was exposed, last Thursday when the Justice Hamma Barka-led Election Petitions Tribunal heard how a prominent Osun State Oba was involved in election rigging and violence.

At the resumed hearing of the petition NA/EPT/OS13/07 Babajide Omoware (AC) and Iyiola Omisore (PDP) arising from April 21 Senate election in the state, the tribunal was told under cross examination from John Baiyeshea (SAN) counsel to Omisore, by a witness Ibrahim Kehinde in his disposition that voting in Isale Oladele polling unit ward 1, area of the state, was smooth and undisrupted, and collation of the election result was done in the town hall.

But according to Ibrahim, Oba James Adedokun Adegoke, Apetu of Ipetumosdu in Ife North local government and one Jide Bamgbose later stormed the town hall and “personally began to tear the ballots into shreds. The PDP hoodlums quickly joined the duo in the shameful royal act until all the valid ballot papers were shredded.

“At St. Augustine primary school polling units, the PDP thugs arrived mid-way into the election period and stole the ballot boxes with the connivance of the INEC officer and the police.”

First published, Monday 28 January 2008.

Thumbs Down For Osun Obas

BATTLED by the shameful role of the Osun State traditional rulers in the exploitation of the prospective students of the Osun State University (UNIOSUN) and disservice to their parents, the people of the state have expressed conviction that the royal fathers do not deserve any honour and respect from members of the public.

The people were reacting to those traditional rulers who accepted to be sales boys for the UNIOSUN admission forms.

Findings by OSUN DEFENDER showed that the government had decided to spread the sales of the admission forms to all the local government council areas with the aim of achieving the 60 per cent admission quota for indigenes of the state.

Authoritative sources, in the UNIOSUN admission office, however, alleged that high-tension pressures were put on the government by the royal fathers to be granted sub-percentage admission quota for the children of their domains.

Some of these Obas penetrated Prof. Peter Okebukola through governor Olagunsoye Oyinlola and requested admission forms for their wards” said a highly placed source.

The royal fathers, the source further hinted, pleaded that forms sold out by the palaces should be considered successful for automatic admission into the university, “irrespective of the performances of the royal students and the pleas from the Oba were religiously accepted by the university authorities.

“In fact, the Obas have more than a fair share of the final 5,500 intakes posted on the net out of over 200,000 students prospecting for admission into the university.

It was found out that the fraud in the UNIOSUN admission process was entrenched with the active connivance of the traditional rulers, the supposed custodians of the accepted norms and values of everyday life.

Palace sources who spoke with the medium on the condition of anonymity said some palaces in the state have become repositories of all forms of anomies, crimes and crises, a malaise that take on different dimensions and methodologies.

Investigation indicated that contemporary political violence radiates around the permissive palaces of our monarchs and finds stimuli in the failure of our traditional institution to stop its assaults on the collective psyche of the people of the state.

“We know those palaces where oddities walk on four legs and we know they cannot contain the impending backlash,” said some indigent applicants whose hopes for admission into UNIOSUN were dashed.

It would be recalled that OSUN DEFENDER had reported how the sacred palaces of our traditional fathers were grossly and recklessly involved in aiding and abetting impersonation during the last JAMB examination in May, and findings were chilling, outrageous and monumental.

Unknown that OSUN DEFENDER was in the palace of one of the frontline royal fathers in the Oyinlola’s Odo-Otin local government council area, the monarch angrily questioned a helpless boy, “did you buy your forms from me?” while reacting to the boy’s plea, for possible assistance for admission into UNIOSUN.
Findings also revealed that the palaces in the state sold the university admission forms between N8,000 and N10,000 to the “lucky” students, a far cry from the official N3,000 cost of the forms.

“The differential between the palace and official cost of the admission forms is the insurance for guaranteed admission into UNIOSUN,” a senior official in the university admission office, state ministry of education confirmed to the reporter.

The official also pointed out the ignoble role of the royal fathers in the recruitment of academic and non-academic staff of the university that is promised to be Harvard University standard.

In the palace, a source hinted the reporter, how much the admission forms were sold depended on the disposition and grab level of the royal fathers. “What level of discipline do you expect in a new university which students’ admission was railroaded by fraudulent monarchs in manners that threaten the very fabrics of the society,” the source queried.

Some of the students who sat for the university entrance examination and their parents from very far and near, spoke on phone with OSUN DEFENDER. They regretted, a lot of money was invested on the admission into UNIOSUN and traveling risks undertaken, and had hoped that merit would take a prime place in the university that is just taking off.

It was learnt that quite a large number of the prospective students from outside Osun State slept in churches, stationary vehicles, mosques, police stations, hospital premises, petrol filling stations, examination venues and cyber café centre pretending night browsing.

A few rich students, put up the nights in the hotels and guest houses around. And they all said, those who had unduly influenced the admission into the university against their own chances, had struck a matchbox to light the tinderbox.

First published, Monday 14 May 2007

Cleric Cautions Yoruba Obas

Stories By ISAAC OLUSESI

YORUBA traditional rulers have been charged to concentrate their attention on how to preserve the ageless dignity of their exalted positions to enhance respect from both their highly and lowly placed subjects.

The charge was contained in the sermon delivered by the Most Rev. S.A. Abe, Archbishop of Ondo province and Bishop of Ekiti Diocese at the thanksgiving service marking the 80th birthday of Major-General Robert Adeyinka Adebayo (rtd)

At the service held at the All Saints Church, Iyin- Ekiti, in Ekiti State last weekend, the fire splitting man of God said the traditional rulers in Yorubaland have floor-dragged their kingly crowns by their carriages in the corridors of the executive power of government at all levels.

Hear the clergy: “You, our Kabiyesi we have the painful information of the mess you are subjected to, in the waiting rooms of the nation’s president, state governors and worst still, in the offices of the local government chairmen.

“You cringe for contracts and all that, unware that there is no way you will not be insulted directly or indirectly to have the contract.

“Let me tell you all today that the crown on your head at your coronation, is symbolic of the heavenly anointing on your head that must not be discreated.

“But where you bring yourself to ridicule within the four-wall office room of a governor or local government chairman, the symbol of God on you is thinned out and what you get as a result is a significant drop in the respect you subjects have for you.

“That is why today, a first class Oba will be passing sirened on a major street in his domain and no one cares to wave at him. That is the handwriting on the wall for you,” the cleric noted.

The sermon from the pulpit could not be said to be out of place, as the Akire of Ikire, a paramount ruler in Osun State, recently had his ancient palace burnt down by the irate youths in his kingdom.

The clergy urged the royal fathers to stop running after “these boys in the exalted political offices, who cannot be older than the last born children of most of you.”

Reverend Abe who said that the Yoruba race could not today boast of having any tangible democracy dividends during the eight years that Olusegun Obasanjo, a Yorubaman, was president of this nation, however noted that “the Yoruba people cannot have a shot at the presidency in the next 50 years if the constitutional calculation is anything to go by.”

He explained that the country has six geopolitical zones and the constitution requires each zone to produce a president who should have his two terms in office.

The celebrant was not spared of the clergy’s sledge hammer. “General Adeyinka Adebayo, listen to me, go and withdraw from all ungodly societies and all societies with appearances of ungodliness if you belong to one, and the peace of God will not depart from your heart till your last days on earth,” the Anglican bishop said in his sermon.

The church service was attended by Oba Adebayo Adewole, Ajero of Ijero-Ekiti, Oba Rufus Adedugbe, Ewi of Ado-Ekiti; Oba (Justice) Ademola Ajakaiye, Oluyin of Iyin- Ekiti; and Elemo of Akure and Odopetu of Akure, both High Chiefs representing the Deji of Akure.

Other dignitaries included Rt. Hon. Femi Bamisile, Speaker, Ekiti State House of Assembly; Prof. Sam Aluko; Otunba Niyi Adebayo; Bamidele Olumilua; Dr. Kayode Fayemi; and Chief. Omigbodun from Osogbo, Osun State leading other members of the Yoruba Council of Elders.

First published, Monday 30 March, 2008

Youth Development: More Than Mere Rhetorics

MR Governor was busy as usual; but he was ably represented by no less a person than Erelu, whose preoccupation is to be a mouth piece but without a message to be delivered. Many dodgy disappearances have been made in the past few years on vital occasions by Governor Olagunsoye Oyinlola under the pretext of numerous official engagements and self-serving trips out of the country.

This reason is usually prettified with the appearance of the Deputy Governor, whose modicum has always been in jewellery display; with make-up worn to make a caricature of the true age. Ordinarily, the presence of the governor through a representative would not have made any difference, because the person must have been properly briefed by the principal as to what to say and what not to say at the occasion.

The audience must also feel satisfied that the representative is indeed truly a representative, because the content of the message to be delivered will translate to concrete benefits to those who have graciously invited the governor. If such presence is a matter of state’s responsibility, then, the gathering stands a better chance to have derivative utilities as if the invited guest is physically present. That was not to be on Wednesday August 12, 2009 which is the day set aside for the youths all over the world.

One should not be surprised about the turn of events if we consider the revelation from a programme that has become incorporated as normal schedule of governance, which has erroneously been christened OPEN FORUM, and usually comes up every first Saturday of the month to keep people informed about government activities and to showcase the score card of Governor Oyinlola’s administration.

In one of the editions chaired by the Deputy Governor, Olusola Obada, it was clearly revealed that we are experiencing a polarized mode of governance in the state of the living spring. They actually shot themselves in the leg when a question from an overzealous supporter threw the Governor’s representative (who is supposed to know government policies and programmes inside-out as the Deputy Governor was thrown off balance. She was to tell the listeners what steps have been taken to fulfill the promise earlier made by the Governor in similar fora.

To the consternation and disappointment of the listeners, the Deputy Governor became dodgy as she became evasive without a clear answer to what turned out to be a poser for the august representative who appeared to know next to nothing about the government where she claims to be the second in command.

One could not but conclude that day that she was forcing herself to deal with what she did not know anything about. Immediately I was told that the ever busy Governor will not be available to address the youth on their commemorative day, I knew the youth would not get a substance that would erupt an elation. True to my position, the preposterous statements made by the deputy governor gave no ray of hope to the teaming youths that had expected a departure from the usual statements without substance.

They were only reminded of a speaker, whose memory is fickle and frail, as the considered important content of the lengthy speech was a reminder of weightless OYIN CORPS who go home every month with bowed heads because of the pay packets hardly enough to take them back home, and the repugnant youth integrated agric scheme, which has been talked about over the years, but is yet to benefit the target youths, who in turn are expected to benefit the larger society through concerted efforts that will massively produce food for economic gains. A few days later, it became a celebrated jingle on Radio Osun that five participants have been selected from each of the thirty Local Government Areas in Osun State for training expedition to Benin Republic.

Honestly, I see the step taken above as coming from a crop of people with confused minds. When one considers the scrambling that would have been involved amongst the privileged few, without giving due consideration to geographical spread and without necessary rumination over a better work plan that would have benefited more willing youths, who are only waiting for little encouragement here and there. The neighbouring Kwara State is already going beyond pilot stage in its agric revolution.

The services of few experts would have been employed from the state to train youths massively in each local government. That would have led to significant reduction in youth unemployment and at the same time more food will be grown to sustain the teaming populace in Osun State, while the excess can be sold abroad for the benefits of the state. The motive behind the choice of the considered option might not be unconnected with the tendency to cover up on the amount of money that will be siphoned into private pockets to the detriment of the whole state. That was why Erelu Obada sounded euphonious in her narrative rhetorics in an attempt to please her pay master, to whom she has become mere stooge in the name of a Deputy.

The readers of this column should please let us reason together, because it is detestable to continue to tolerate this government as far as youth development is concerned. I still don’t understand why a government should delight in only turning out youths as vagabonds and political thugs. The state resources are expended on groups that are not in any way productive. All power blocks in the political arena have designated groups who have nothing beneficial to contribute to the state except to be moving from one place to another in buses on daily basis, praise-singing their mentors and abusing perceived adversaries of their leaders and financiers.

That is why you will find OMOLOSU LANDERO and other groups of miscreants who are serviced with tax payers money and maintained to become tools of evil machinations in election periods. Their latest enagement was in Ekiti State. They are always between 25 and 45 years age bracket but have chosen to be wasting away instead of getting engaged in productive activities.

That this is happening under Oyinlola in the 21st century calls for serious concern especially in a situation when the Governor is entitled to get the prize for the best traveler Governor of The Federal Republic of Nigeria. He has touched almost all the continents of the world and yet cannot fashion a comprehensive development plan for the roving youths of the state of the living spring who are yearning for a prelude to their fulfillment.

That I have a polemical standpoint is not in doubt and I have no apology for this. We have on business with a Governor and a Deputy whose treads are not nimble and whose grasps are not firm. These are indicators for a gloomy tomorrow which all of us must stand to fight into extinction. The greatness they are exhibiting is such that has little efficacy in them because they can at best generate dropping spirits with no vision to run for.

This will only succeed in wiping away a generation of valiant youths who will sustain our enviable heritage that our past heroes have laboured for, but has become a serviette in the hands of Oyinlola and his cronies. We own our youths the duty of remaining sentries to protect the value system and identity ethos that mark us out as special breed for our relevance to be sustained our resilience can still serve our youths as ointment to their bleeding wounds and as bandage to their broken bones; with their waves of pain subsiding in an unwavering doggedness.

Governor Olagunsoye Oyinlola may be basking in the euphoria of the fact that his children are not victims of his misrule and loss of focus; he should remember the potency of the law of retribution. If it is a deliberate attempt to subjugate the children of the down-trodden to perpetually keep them under. Such attempts in the past have failed to achieve set pranks because God is merciful to fulfill His purposes in the lives of His creatures. People’s Democratic Party (PDP) has no programme for the masses: so, what is happening in Osun State is a reflection of what the party stands for, which we must all rise against before it destroys the future of our youths who are expected to succeed us. The breeding of armed rubbers, prostitutes vote robbers, and miscreants by Oyinlola should be halted by all legitimate means as against the hook or crook method which Oyinlola’s PDP believes very much in to fulfill inordinate ends.

By ADE OLUGBOTEMI