ADDRESS BY DR PRINCE MIKE IKUPOLATI,
DIRECTOR GENERAL, WEST AFRICAN INSURANCE INSTITUTE, KOTU SOUTH, BANJUL , THE GAMBIA
ON THE OCCASION OF THE ODUA DAY
ON SATURDAY 20th NOVEMBER 2004.
HER EXCELLENCY, NIGERIAN HIGH COMMISSIONER TO THE GAMBIA
PRESIDENT, YORUBA COMMUNITY IN THE GAMBIA
MEMBERS OF THE EXECUTIVE, ODUA COMMUNITY
CHAIRMAN AND EXECUTIVES, NWA
GOVERNMENT FUNCTIONARIES HERE PRESENT
MEMBERS OF THE DIPLOMATIC AND CONSULAR CORPS
MY LORDS SPIRITUAL AND TEMPORAL
DISTINGUISHED GUESTS
LADIES AND GENTLEMEN.
FELLOW NIGERIAN,
IT IS A GREAT HONOUR AND SPECIAL PRIVILEGED GIVEN ME TO STAND BEFORE YOU TODAY AS THE CHAIRMAN OF THIS UNIQUE AND AUGUST OCCASION - THE ODUA DAY. I PRAY THAT THE UNITY AND LOVE THAT BOUNDS US TOGETHER AND WHICH PROPELLED US TO INSTITUTE THIS DAY IN REMEMBRANCE OF OUR ORIGIN - THE YORUBA NATION OF NIGERIA
1.0 WHO ARE THE YORUBA?
The first obvious answer to this question is the Yoruba are a nationality, numbering about 40 million, the majority of whom live in the South Western part of the state of Nigeria in West Africa . Obvious as this answer is, it is not wholly explanatory, and certainly, it is not without its own controversy. First, regarding its explanatory status. One has to add:
that the Yoruba are a black people, of Negro stock;
that they speak a common language, Yoruba, which belongs to the Kwa group of the Niger-Congo linguistic family, and it has about 12 dialects;
that they are a well urbanized group with genius in arts as symbolized in the famous "Ife Bronzes";
that Yoruba people are also found in Togo , Benin Republic , Sierra Leone and in other parts of the world, including Brazil , Cuba , Trinidad, and the United States
Second, regarding its controversial status, one has to confront the question what makes the Yoruba a nationality, or a nation, not a tribe or clan, and how does one then mark a distinction between Yorubaland and Nigeria
To this last question, there is no better answer than the one provided by Obafemi Awolowo in 1947, to which a later section of this presentation will return. For now, it is necessary to answer the question: "Who are the Yoruba?" by focusing on some critical moments in Yoruba history and thought.
Address these and other issues by focusing on some critical moments in Yoruba History.
1.0 HISTORY OF YORUBA.
The Oduduwa Dynasty and the Founding of the Nation. Oduduwa is the legendary progenitor of the Yoruba. There are two variants of the story of how he achieved this feat. The first is cosmogonic, the second, political. The cosmogonic version also has two variants. According to the first variant of the cosmogonic myth, Orisanla (Obatala) was the arch-divinity who was chosen by Olodumare, the supreme deity to create a solid land out of the primordial water that constituted the earth and of populating the land with human beings. He descended from heaven on a chain, carrying a small snail shell full of earth, palm kernels and a five-toed chicken. He was to empty the content of the snail shell on the water after placing some pieces of iron on it, and then to place the chicken on the earth to spread it over the primordial water. According to the first version of the story, Obatala completed this task to the satisfaction of Olodumare. He was then given the task of making the physical body of human beings after which Olodumare would give them the breath of life. He also completed this task and this is why he has the title of "obarisa" the king of orisas.
The other variant of the cosmogonic myth does not credit Obatala with the completion of the task. While it concedes that Obatala was given the task, it avers that Obatala got drunk even before he got to the earth and he was unable to do the job. Olodumare got worried when he did not return on time, and he had to send Oduduwa to find out what was going on.
When Oduduwa found Obatala drunk, he simply took over the task and completed it. He created land. The spot on which he landed from heaven and which he redeemed from water to become land is called Ile-Ife and is now considered the sacred and spiritual home of the Yoruba.
Obatala was embarrassed when he woke up and, due to this experience; he made it a taboo for any of his devotees to drink palm wine. Olodumare forgave him and gave him the responsibility of moulding the physical bodies of human beings. The making of land is a symbolic reference to the founding of the Yoruba kingdoms, and this is why Oduduwa is credited with that achievement (Idowu, 1962).
According to the second version of the myth, there was a pre-existing civilization at Ile-Ife prior to its invasion by a group led by Oduduwa. This group came from the East, where Oduduwa and his group had been persecuted on the basis of religious differences. Now hear the details:
The Yorubas are said to have sprung from Lamurudu one of the kings of Mecca
Asara had a son called Braima who was brought up at Mohammedan. During his minority he was a seller of his father's idols, an occupation which he thoroughly abhorred, but which he was obliged to engage in. But in offering for sell his father's handiworks, he usually invited buyers for calling out. "Who will purchase falsehood?" a premonition this of what the boy will afterwards become.
When Braima was old enough he seized the opportunity of one of such absences from the town of those who might have opposed him, to destroy the gods whose presence had caused the sacred mosque to become desecrated. The axe with which the idols were hewed in pieces was left hanging on the neck of the chief idol, a huge thing in human shape. Enquiry being made, it was soon discovered who the iconoclast was, and when accosted, he gave replies which were not unlike those which Joash gave to the Abiezrites who had accused his son Gideon of having performed a similar act (see judges 6, 28-33). Said Braima, "Ask that huge idol who did it." The men replied, "Can he speak?" Then, said Braima "Why do you worship things which cannot speak?" He was immediately ordered to be burnt alive for this act of gross impiety.
A thousand loads of wood were collected for a stake, and several pots of oil were brought for the purpose of firing the pile. This was a signal for a civil war. Each of the two parties had powerful followers, but the Mohammedan party which was hitherto suppressed had the upper hand, and vanquished their opponents. Lamurudu the King was slain and all his children with those who sympathized with them were expelled from the town. The Princes who became Kings of Gogobiri and of the Kukawa went northwards and Oduduwa westwards. The latter travelled 90 days from Mecca
Obviously, there is a connection between the two versions of the story. The political one may be the authentic story of the founding of Ife
The claim that Obatala got drunk and the task of creation had to be performed by Oduduwa already has some political coloration which is now explicit in the political version of the tradition.
What is crucial in both variants of the story is the role of Oduduwa as the founder of the Yoruba nation which is why the name cannot be forgotten. Oduduwa is the symbol of the nation, the rallying point for all those who subscribe to the Yoruba identity. The name Yoruba itself, according to historians Smith, Atanda and others, was fixed on us by our northern neighbours and later popularized by colonial publications. Before then, the "Anago" to which some Yoruba in the present Benin Republic
1.2. MOREMI ` S PATRIOTISM AND THE SURVIVAL OF THE NATION Upon the death of Oduduwa, there was a dispersal of his children from Ife
After the dispersal, the aborigines, the Igbo, became difficult, and constituted a serious threat to the survival of Ife Ife
When no man could dare the Igbos, Moremi asked the Esinminrin River
1.3. THE ORANMIYAN ADVENTURES, AFONJA TREACHERY, INTERNAL DIVISION, ENSLAVEMENT AND THE FALL OF THE NATION.
Oranmiyan was the youngest of the Oduduwa offspring’s. But he was the most adventurous and the founder of Oyo Kingdom
On the death of the King, their grandfather, his property was unequally divided among his children as follows:
The King of Benin inherited his money (consisting of cowry shells), the Orangun of Ila his wives, the King of Sabe his cattle, the Olupopo the beads, the Olowu the garments, and the Alaketu the crowns and nothing was left for Oranyan but the land. Some assert that he was absent on a warlike expedition when the partition was made, and so he was shut out all movable properties. Oranyan was, however, satisfied with his portion, which he proceeded forthwith to turn to good account with the utmost skill. He held his bothers as tenants living on the land which was his; for rent he received money, women, cattle, beads, garments, and crowns, which were his brothers' portions as all these were more or less dependent on the soil, and were deriving sustenance from it.
And he was the one selected to succeed the father as king in the direct line of succession. To his brothers were assigned the various provinces over which they ruled more or less independently, Oranyan himself being placed on the throne as the Alafin or Lord of the Royal palace at the lie Ife
On some accounts, he was the third ruler of Ife Old Oyo Kingdom
Afonja was the Are ona Kakanfo, the generalissimo of the Army, in the northern Yoruba town of Ilorin, during the reign of Awole and his successor. Afonja refused to recognize the new king, and invited the Fulani who were then leading a jihad to the south, to assist him against the king. They did, but he did not survive himself, because the Fulani, after helping him defeat the Alafin also turned against him. They fired numerous arrows at him and his dead body was stood erect on those arrows as they stuck into his body. The treachery of Afonja marked the beginning of the end of the Oyo Empire and with it the decline of the Yoruba nation.
Y
Civil war erupted among the various Yoruba kingdoms: Oyo, Ijesa, Ekiti, Ijaiye, Abeokuta and Ibadan Dahomey
Those who argue that there was no consciousness of a common Yoruba identity until the 19th century may be referring to these civil war episodes in the life of the nation. But they forget that these people, called Yoruba, in spite of the civil war, share a sense of common origin and common language. And it is to be noted that the so-called peace that was imposed by the British could not have lasted had there not been a sense of consciousness of coming from a common origin.
2.0 YORUBA CULTURE
The first notable observation of first-time visitors to Yorubaland is the richness and variety of the culture, which is even made more visible by the urbanized social structure of Yoruba settlement. The Yoruba are fond of naming ceremonies, wedding, chieftaincy titles, celebration of life in death, etc. These occasions are used to showcase the richness of the culture. Traditional musicians are always on hand to grace the occasions with heavy rhythm of talking drum and percussion; praise singers and griots are there to add their historical insight to the meaning of the ceremony, and of course the varieties of colourful dresses attest to the aesthetic sense of the average Yoruba.
2.1 INDIGENOUS ARTS, CRAFT AND MUSIC
The entertainment industry: in Nigeria
Theatre: Hubert Ogunde, Duro Ladipo, Kola Ogunmola, Isola Ogunsola, and Moses Olaiya (Baba Sala) among others.
Music: Yusuf Olatunji, Haruna Isola, Tunde Nightingale, Victor Olaiya, Ayinla Omo Wura, Ebenezer Obey, Sunny Ade, and Lanrewaju Adepoju among others.
Prominent Writers of Yoruba Literature: D. O. Fagunwa, J. F. Odunjo, Dejo Okediji, and T. A. A. Ladele among others.
2.2 NAMES AND NAMING CEREMONY.
The Yoruba take names seriously, for names have meaning and are believed to live out their meaning. Thus serious effort is put into naming a new baby. As they say, ile ni a n wo, ki a to so omo I'oruko. That is, we have to pay attention to the tradition and history of the family before we give names to a child. The meaning of this is that each family has its own tradition, and therefore its own historically determined name-group. The tradition may derive from the kind of profession that it is known for. For instance, a family of hunters may name their baby "Ogunbunmi" (the god of iron gives me this). Or it may derive from the kind of religion it practices. For instance, a family of Ifa worshippers will name their baby Falola (Ifa has honor). The bases on which names are given are much more varied as can be seen from the following examples taken from Samuel Johnson's The History of the Yorubas.
2.3 ORUKO AMUTORUNWA (Name a child is born with)
The Yoruba believe that a baby may come with pre-destined names. For instance, twins are believed to have natural-birth names. Thus the first to be born of the two is called Taiwo, a shortened form of Tayewo, meaning the taster of the world. This is to identify the first twin as the one sent by the other one to first go and taste the world. If he/she stays there, it follows that it is not bad, and that would send a signal to the other one to start coming. Hence the second to arrive is named Kehinde (late arrival). The child born to the same woman after the twins is called Idowu, and the one after this is called Alaba (female) or Idogbe (male). Ige is a child born with the legs coming out first instead of the head; and Ojo (male) or Aina (female) is the one born with the umbilical cord around his or her neck. When a child is conceived with no prior menstruation, he or she is named Ilori. Dada is the child born with curly hair; and Ajayi (nicknamed Ogidi Olu) is the one born face-downwards.
Other natural names include Abiodun (one born on a festival day or period), Bosede (one born on a holy day; Babatunde/Babatunji (meaning father has come back) is the son born to a family where a father has recently passed. This testifies to the belief in reincarnation. lyabode, Yeside, Yewande, Yetunde, (mother has come back) is the female counterpart.
2.4 ORUKO ABISO
These are names that are not natural with the child at birth but are given on either the seventh day of birth (for females) and ninth day of birth (for males). They are given in accordance with significant events at time of birth or with reference to the family tradition as has been mentioned above.
Examples of names given with reference to the family tradition include Ogundiran (Ogun has become a living tradition in the family); Ayanlowo ( Ayan drumming tradition is honorable); Oyetoso (Chieftaincy is ornament); Olanrewaju (Honour is advancing forward); Olusegun (God has conquered the enemy).
2.5 ABIKU NAMES
The Yoruba believe that some children are born to die. This derives from the phenomenon of the tragic incidents of high rate of infant mortality sometimes afflicting the same family for a long time. When this occurs, the family devises all kinds of method to forestall a recurrence, including giving special names at a new birth. Such names reflect the frustration of the poor parents:
Malomo (do not go again)
Kosoko (there is no hoe anymore). This is the hoe that is used to dig the grave. Banjoko (stay with me)
Orukotan (all names have been exhausted) Yemiitan (stop deceiving me)
Kokumo (this will not die)
2.6 PET NAMES (Oriki)
The Yoruba also have pet names or oriki. These are praise names, and they are used to suggest what the child' s family background is or to express
one's hope for the child: Akanbi-(one who is deliberately born); Ayinde (one who is praised on arrival); Akande (one who comes or arrives in full determination); Atanda (one who is deliberately created after thorough search). For females, Aduke (one who everyone like to bless), Ayoke (one who people are happy to bless), Arike (one who is blessed on sight), Atinuke or Abike (one that is born to be pampered).
Since it is generally believed that names are like spirits which would like to live out their meanings, parents do a thorough search before giving names to their babies.
Naming ceremonies are performed with this in mind. The oldest family member is given the responsibility of performing the ceremony. Materials used are symbols of the hopes, expectations and prayers of the parents for the new baby. These include honey, kola, bitter kola, atare, water, palm oil, sugar, sugar cane, salt, and liquor. Each of these has a special meaning in the world- view of the Yoruba. For instance, honey represents sweetness, and the prayer of the parents is that their baby' s life will be as sweet as honey.
After the ritual, the child is named and other extended family members are given the honour to give their own names to the child. They do this with gifts of money and clothing. In many cases, they would want to call the child by the name they give him or her. Thus a new baby may end up with more than a dozen names.
There are other Orikis that are meant for the Family as a whole. These Orikis are used to either appeals or praise the family whenever needed. This type of Oriki is also extended to the Yoruba gods such as Ifa, Sango, Oya, and Ogun among others.
2.7 WEDDING
The child that is named will grow to adulthood. The Yoruba culture provides for the upbringing of the child by the extended family. In traditional society, the child is placed with a master of whatever craft the gods specify for him or her. Or he may take to the profession of the father, in the case of a boy, or the mother, in the case of a girl. The parents have the responsibility for his/her socialization into the norms of the larger society, in addition to giving him a means of livelihood. His or her wedding is also the responsibility of the parents.
Wedding ceremony is the climax of a process that starts with courtship. The young man identifies a young woman that he loves. He and his friends seek her out through various means, including playing pranks. The young man sends messages of interest to the young woman, until such a time that they are close enough to avoid a go-between (alarina). Then once they both express mutual love, they let their parents know about their love. The man's parents arrange to pay a visit to the prospective bride's parents. Once their consent is secured, the wedding day may be set. Prior to the wedding day, the payment of dowry is arranged. This secures the final consent of the bride's parents, and the wedding day is fixed. Once the day has been fixed through consultation with the Orisa, the bride and bridegroom are warned to avoid travelling out of town, including to the farm. This is to prevent any mishap. The wedding day is a day of celebration, eating, drinking and dancing for parents, relations, the new husband and wife and their friends and relations. Marriage is not considered to be only a union of the husband and wife, it is also seen among the Yoruba as the union of the families on both sides.
2.8 FUNERAL
In Yoruba thought, death is not the end of life; it is rather a transition from one form of existence into another form. The ogberis (ignorant folks) fear death because it marks the end of an existence that is known and the beginning of one that is unknown. Immortality is a dream of many, as Eji-ogbe puts it: Mo dogbogbo orose; Ng ko ku mo; Mo digba oke; Mo le gboin.
(I have become an aged ose tree; I will no longer die; I have become two hundred hills roled into one; I am immovable.)
The Yoruba also pray for many blessings, but the most important three are wealth, children and immortality: ire owo; ire omo; ire aiku pari iwa. There is a belief in an afterlife that is a continuation of this life, only in a different setting, and the abode of the dead is usually placed at a place just outside of this abode, and is sometimes thought of as separated by a stream. Participation in this afterlife is conditional on the nature of one' s life and the nature of one' s death. This is the meaning of life: to deliver the message of Olodumare, the supreme creator by promoting the good of existence. For it is the wish of the deity that human beings should promote the good. Hence it is insisted that one has a good capacity for moral uprightness and personhood. Personhood is an achieved status judged by the standard of goodness to self, to the community and to the ancestors. As people say: Keni huwa gbedegbede; keni lee ku pelepele; K'omo eni lee n'owo gbogboro L'eni sin. (Let one conduct one'
life gently; that one may die a good death; that one' s children may stretch their hands over one' s body in burial.)
The achievement of a good death is an occasion for celebration of the life of the deceased. This falls into several categories. First, children and grand children would celebrate the life of their parent who passed and left a good name for them. Second, the Yoruba are realistic and pragmatic about their attitude to death. They know that one may die at a young age. The important thing is good life and good name. As the saying goes: Ki a ku I'omode, ki a fi esin se irele eni; o san ju ki a dagba ki a ma ni adie irana. (if we die young, and a horse is killed in celebration of one' s life; it is better than dying old without people killing even chicken to celebrate our life.)
It is also believed that ancestors have enormous power to watch over their descendants. Therefore, people make effort to remember their ancestors on a regular basis. This is ancestor veneration, which some have wrongly labelled as ancestor worship_
It is believed that the love that exists between a parent and a child here on earth should continue even after death. And since the parent has only transformed to another form of existence, it should be possible for the link to wax stronger.
3.9 RELIGION
The Yoruba are a deeply religious people, but they are also pragmatic and tolerant about their religious differences. Thus, it is to the credit of traditional Yoruba tolerance that there has been no religious persecution or war among them since the coming of Christianity and Islam, the two proselytizing religions.
Traditional Yoruba religious practice focuses on the worship of Orisa- a pantheon of gods which include Ifa, Ogun, Obatala, Oya, Oshun, Shango. They have at the head of this pantheon, Olodumare regarded as the supreme deity. Each orisa has a specialty, with Ifa, whose other name is Orunmila as the pathfinder. It is Ifa who knows what destiny each person carries into the world, including which Orisa he/she is destined to worship. Therefore, it is expected that when a child is born, the parents would make effort to find out from Ifa what the child' s destiny is. Once it is revealed, the parents are expected to guide the child and to continue to offer sacrifices to the gods so that his or her good destiny is not thwarted.
The various orisa, as has been said, have their special areas of operation. Ogun is the god of iron and war. It is Ogun who used cutlass to clear the path when the Orisa were first coming from their abode to this world. For this reason, it is believed, the Orisa respect him and make him to have the only crown they brought with them. But Ogun is too aggressive for a settled life. Therefore he left for the top of a hill from where he went on hunting spree and war exploits until he got tired. When he decided to go back to town (Ile Ife) it was difficult for him to get a house to enter because his face was dreadful. Ojo ti Ogun nti orioke sokale, aso ina I'o mu b'ora, ewu eje I'o wo. The day ogun was coming down from the hill, his face was like fire. And he was clothed in blood.
Ogun is called upon for journey mercies, for bountiful hunting, and for victory at war. It is also Ogun that puts finishing touches to the work of creation by Obatala. It is Ogun that is responsible for circumcision; facial marks, and Ilamos. Other orisa have to pay respect to Ogun on account of his expertise. This is why Ogun is giving special Orikis among the gods. Let me give a little of the Oriki of Ogun. "Ogun o00 onire oko mi...................."
Obatala, is the god of creation. As mentioned above, the work of creation was to have been fully carried out by Obatala, but oduduwa is believed to have completed it when Obatala got drunk. Still Obatala succeeded in making the physical or bodily parts of human beings, and this is why he is greeted as Alamo rere-the one who uses good clay. Obatala is also known as Orisa nla (great divinity) because he is next to Olodumare. Since he is responsible for the physical part of human beings, which is believed to be made out of clay, Orisa nla is also credited with the making of special people as his devotees. Thus what would otherwise be regarded as deformities are considered as deliberate action on the part of Orisa nla.
3.0 EDUCATION
3.1 Traditional Education
Through the traditional education institution, the Yoruba pass on the cherished values of the nation to its young. Education here, is not conceived as an isolated institution; it is pervasive and embedded in the other cultural institutions. The cultural milieu of the child is the proper locus for his/her education. Traditional education emphasizes good conduct and character; it is the training of a complete human person, referred to as omoluabi. This is the epitome of character (iwa). Iwa is the highest moral quality expected of any human person. For it is its possession that ensures good moral conduct. The Yoruba people do not appreciate wealth which is not accompanied by character. A child is trained to respect elders, to be honest, to be hardworking, generous, courageous and helpful to the needy.
Hard work is especially emphasized, and many children learn the classic Yoruba rhyme on hard work from the cradle:
lse loogun ise Mura sise ore e mi lse la fi ndeni giga Bi a ko ba reni fehinti BI o'laari Bi a ko ba reni gbeke A tera mose eni Baba re lee lowo Lowo lya re lee lesin leekan Bi o ba gboju le won O te tan ni mo so fun o Ma fowuro sere oree ml Mura sise ojo nlo.
In traditional education, the community itself is the teacher and the school, and education is a life-time process, starting even with the foetus up until death. In pregnancy, the mother to be has guidelines about what to do, eat and drink for the sake of the child. Moreover, the divination system provides for a foreknowledge of the destiny of the foetus so as to prepare adequately for its birth and upbringing.
At birth, the new baby is showered with love and affection by the entire extended family and community. As explained under naming ceremonies, the baby is given names according to the tradition of her/his household. As the baby grows, she is reminded of the meaning of her name, and then given instructions on how to live according to its meaning. The mother has this responsibility, and she performs it with pride. She recites the praise names of the child' s family and the self-esteem of the child is thus enhanced from birth.
As the child grows, informal training in numbering and language begins to take shape. At this point, the responsibility lies with grown-ups in the compound. He goes out to the play ground with them, and he goes to the farm with them. They tell him trickster tales, and teach him how to play the ayo game. Through the examples of elders, the child learns the virtues of endurance, courage, and through proverbs he learns the use of language and the art of living. The child is soon ready to learn a trade or craft. It may be a craft that is unique to the family (sculpture) or one that he has to go out and learn (tailoring). The parents are responsible for guiding the child and sending him/her to an apprentice and for getting him or her started in the new trade after graduation. In short, the focus of traditional Yoruba education is making the child a whole person and integral members of the community.
3.2 Western Education
Western education came into Yorubaland in the early 19th century through the effort of Christian missionaries. Bishop Samuel Ajayi Crowther, first African bishop was the first Yoruba to receive higher education. He accompanied other C.M.S missionaries, including Revd. Townsend, to Badagry in January 1845 to start Christian evangelization of the Niger Nigeria goes to the Methodist Mission which in 1843 established the "Nursery of the Infant Church
3.3 Pioneers of Western Education
Bishop Ajayi Crowther - Bishop Samuel Ajayi Crowther was the first Nigerian to receive higher education. Born around 1809 in Osogun, a Yoruba village near Isevin in Western Nioeria . Aiavi was caotured and sold into slavery as a child.
He was one of those freed and later repatriated to Freetown Sierra Leone and Britain Fourah Bay College in Sierra Leone Abeokuta
As can be seen from the following table, the head start the Yoruba had in missionary initiative in education resulted in a boom in secondary education between 1859 and 1914:
AGENCY | SCHOOL | LOCATION | FOUNDING DATE | ||||
C.M.S | C.M.S. GRAMMAR | 1859 | |||||
SCHOOL | |||||||
R.C.M. | ST. GREGORY'S | 1876 | |||||
COLLEGE | |||||||
METHODIST | METHODIST BAPTIST | 1878 | |||||
HIGH SCHOOL | |||||||
METHODIST | METHODIST GIRLS HIGH | 1879 | |||||
SCHOOL | |||||||
BAPTIST | BATIST BOYS HIGH | 1885 | |||||
SCHL | |||||||
CHURCH OF | HOPE WADDELL | CALABAR | 1895 | ||||
INSTITUTE | |||||||
C.M.S. | 1908 | ||||||
SCHOOL | |||||||
GOVERNMT. | KING'S COLLEGE | 1909 | |||||
PRIVATE AFRICAN | EKO BOYS HIGH | 1913 | |||||
INITIATIVE | SCHOOL | ONDO | 1914 | ||||
ONDO HIGH SCHL | |||||||
C.M.S. | 1913 | ||||||
SCHOOL | |||||||
C.M.S. | IJEBU-ODE GRAMMAR | IJEBU-ODE | 1913 | ||||
SCHOOL | |||||||
R.C.M. | ST MARY'S CONVENT | 1913 | |||||
Source: A. Babs Fafunwa, A History of Education in Nigeria London
4.1 DEVELOPMENT AND MODERNIZATION IN YORUBA SOCIETY
History was made in 1952 when Chief Obafemi Awolow led the Action group to election victory in the Western Region. The party had made its campaign theme "freedom for all, life more abundant". It pledged to promote education and health for all the citizens of the region. True to its promise, Chief Awolowo announced during his first budget speech in the new Western House of Assembly that his government was going to give priority to education and health within the limits of its budget. In July 1952, the then Minister of education, Chief S.O. Awokoya presented a comprehensive proposal for universal free primary education for the region with effect from January 1955. Teacher training was given top priority in the proposal as well as the expansion of secondary school facilities to prepare for the products of the new primary schools. In his speech, Chief Awokoya declared: "Educational development is imperative and urgent. It must be treated as a national emergency, second only to war. It must move with the momentum of a revolution." (Western Region Debates 30 July 1952 pp.463-70 cited in Fafunwa, History of Education in Nigeria, p.168).
This initiative was pursued with vigour. The government embarked on an elaborate campaign to win the hearts of the people to the idea of universal primary education. And it worked. Enrolment in primary schools in the region jumped from 457,000 pupils in 1954 to 811,000 in 1955. By 1958, more than one million children were enrolled in primary schools in the region. This also had a positive effect on secondary school and teacher training expansion. In addition, trade schools and technical colleges were introduced throughout the region, and the region became a model for other regions in Nigeria
4.2 Tourist Attractions
Olumo Rock, Abeokuta ; Oba' s Palaces in major cities; Osun River, Osogbo; Ikogosi Warm spring, Ikogosi, Ekiti; Badagry Slave Coast, Badagry; The Great Wall of Ijebu Kingdom among others.
5.0 CONCLUSION
Distinguished Ladies and Gentlemen, I have gone this lent to bring to you the History and Culture of the Yoruba Nation for a reason. And this is to show you that under any situation and circumstances The Yorubas are one. The Yoruba says " ANIKAN RIN NI NJE OMO EJO NIYA" When we remain as one we can achieve whatever we collectively desire for ourselves. Particularly in The Gambia, We Yorubas must see themselves as one large indivisible Family and that is why Yoruba is said to be a Nation and not a tribe. We are bounded by common Language, common History, common Culture, common Norms and have gone through common or similar Historical Development.
To our Elders, we must be our brothers' keepers in The Gambia. We must realise and acknowledge that " Agba kiwa loja kori omotuntun wo" Except Agba Osika. You must show those coming behind you in The Gambia the way to live Peaceful and how to stay and be prosperous in The Gambia.
We must also note that " Awo ni gbawo ni gbowo o, bi Awo oba Gbawo nigbowo, Awo ma nte" We have to be of tremendous assistance to ourselves. Don' t say I did not bring him or her to The Gambia. We are all here for a common course - Search for a meaningful Living and survival.
To the Yoruba Youths in The Gambia, " Emo omo eniti enyin se o" Know that a Lizard in The Gambia cannot become a Crocodile in America or Europe . Die die leku njawo to bape asi jetan o. Won ifi ikanju la obe to gbona. With patient, an egg will walk, with a little more patient it will run, and with yet more and more patient an egg will fly.
It is my prayer that you will all achieve your good aims of coming to The Gambia.
On a relax mood Ladies and Gentlemen, let me show you how the Yorubas exalt the Almighty God when he has answered their Prayers or when they are making their supplications to him in prayers.
Thank you for your patient and kind listening.
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