The article written by Ashipa from Temidire, Oje, Ibadan North, caught my attention few days ago. I wanted to respond, but i was busy with other important community matters till i missed and was unable trace the article again for that period.
Now, I have found the article again and I like to state that my response to the article is neither because the article is a good piece of writing nor it worths spending one’s precious time on.
But, my response is a reaction to two proverbs made by the wisest king that ever lived.
The first proverb is a puzzle that said: *Answer not a fool according to his folly, lest thou also be like unto him”. The second proverb is the opposite of the first one which said: “Answer a fool according to his folly, lest he be wise in his own conceit”.
The above proverbs sound contradictory; but, on a closer consideration, there is no contradiction about them. What the king had in mind was that there are times when we should answer and there are times we should refrain from answering.
This short article deserves some rections so it won’t just fly unanswered. Ashipa, the writer said it is only people from Ibadan that are “ODIDIOMO”. The implication of this statement is that all other people from other regions are “ABOOMO”, “ILAJIOMO”, “IDAERINOMO”, “IDAEJOOMO” or “IDAEWAOMO”!
What a thought? What an effrontery? What a disparaging insult? What a demeaning assertion?
My first response reminded me of a song sang by Dr. Sikiru Ayinde where said: “ìwọ́ kọ̀ ló dá, ìwọ kọ́ lè da, ìwọ kọ́ lo dá mi. Ò sì ń s’ọ̀rọ̀ bí Elédùmarè” – meaning, no one is fit to talk to me anyhow, no one can talk to me like my God. No one is equal to God, my Creator”.
My second resonse is that the tone of the article reminds me of a ringing tone from the handset of one of my elderly friends, who is a native of Ibadan, which said in Yoruba that: “Ìbàdàn májà májà, bó o ṣe k’árá ‘wájú l’ẹ́rú. Ìbàdà ń m’ẹ́rú, ẹrú ẹ̀ ń m’ẹ́rú. Gbogbo yín wá dab’ẹrú ń m’ẹ́rú l’ójú ogun”.
The meaning of the above poetic ringing tone is a clear indication that the “historicity” of Ibadan that Asipa talked about is that of an oppressive warlord who had many slaves whose slaves have become slave-owners themselves.
I used to smile within me about the overestimation of a people that went into the “ọríkì orílẹ̀” (cognomen) of Ibadan people above.
Now, going deeper, permit me to say slavery is a system where individuals are treated as property and forced to work without consent. It has had profound negative effects on the human race, both historically and in its lasting legacies. These effects are far-reaching, affecting societies, economies, and cultures in ways that continue to reverberate today.
Some of the negative effects of slavery are dehumanisation, racial Inequality, economic disparities, cultural erazure or loss of cultural heritage, psychological Trauma and intergenerational Impact.
But, the effect the kind of slavery the other regions in Oyo State has been experiencing from the slave-master is social and political divisions. This kind of slavery creates deep divisions in societies, which always lead to emotional angst, unpleasant reactions, regional conflicts, agitations, restlessness, civil unrest, and lasting tensions.
The truth is that, wherever there is no righteousness, wherever there is no fairness, justice, equity and equality of all men and women, there cannot be peace. Wherever people are being treated as second-rated citizens in their place of origin, those controlling have murdered sleep. This is already happening as the marginalised regions have started to kick.
Another truth is that, God did not create slaves; rather, He created human beings with some degree of equal access to rights and privileges.
But, slavery came from man’s inhumanity to man; and, until the slave-master understands that slavery is evil, there won’t be peace in the land. The slave-master must be ready to free the slaves and heal the deep wounds created by this inhumane institution. It is only when this happen that both the slave-master and the slaves would experience true freedom.
No wonder the Yoruba people, out of deep wisdom, said: “Asáyere, oun àt’ìyere ní wọ́n jọ ń gbẹ́” or “ara ó r’okùn, ara ó r’Adìẹ”. The import of these two Yoruba proverbs has to do with the suffering that both the oppressors and the oppressed cannot avoid to experience if there is no provision for true freedom to grain ground in an given society through the principles of fairness, justice and equity.
But, in a situation where the oppressor is flaunting his oppressive tendency and is bragging with impunity to justify oppression, there cannot be peace!
In Oyo State, except for once when an Ogbomoso man was the governor, one region has been producing governor in the last 42 years since 1983 from the time of “Ọmọ wa ni ẹ jẹ́ ó ṣe é”. A 42 year old individual is not a young father.
The worrisome thing about the whole saga is that the region that has been in control does not want to lose control and it is people like Asipa who wrote this article that have been promoting such oppression.
But, this time atound, the people have started to ask for power shift and rotational governorship in Oyo State. And, asking for power rotation should not be too much of a thing by the marginalised region. The Yoruba people said: ẹnìkan kìí jẹ k’ílẹ́ ó fẹ̀” – meaning, no one should want everything to be his own at all times. The Yoruba people also said: “ohun tó d’ára kósí f’ẹ́nìkan” – a good thing is not meant for just one person. What is good for the goose is also good for the gander.
Finally, Oyo State is not the heritage of just one region, but all regions. It is the heritage of Ibadan, Okeogun, Ibarapa, Oyo and Ogbomoso. We are all equal stakeholders and we should all have access to everything including producing governorship. Begging for governorship to rotate to the region of other stakeholders is unacceptable and should stop forthwith if we are going to keep our state in peace and harmony.
Oyo State is called pacessetter state. We have been setting good pace in every aspect of life. We should do the right thing by setting righteous pace for governorship,
come 2027.
Pst. Favour Adéwoyin,
General Secretary,
Ẹgbẹ́ Àjọṣepọ̀ Fún Ìtẹsiwájú Gbogbo Wa.
Ibadan and Oyo Governorship (1)// Ismaila Ashipa, From Temidire, Oje, Ibadan North
Those who are agitating for power shift: those saying Ibadan must concede the Oyo state Governorship to another town, lack full and deep understanding of Yoruba historicity.
Ibadan, though not the cradle of Yoruba nation, is undoubtedly, the melting point of all “àsa-Yoruba”. It is not surprising that Ibadan remains the political headquarters of the South West states till date. Why and how?
Legendarily, Ibadan is a potpourri of Yoruba people. Many indigene of other Yoruba towns, including Ogbomosho, Oyo Atiba, Ibarapa, Oke-Ogun, and not excluding the Ijebus & Egbas, the Iwos.& Ijeshas, the Ondos, Ekitis and even the Offas, all agreed to pitch their tents permanently in Ibadan.
Go through the “oriki” (praise poetry) of past and present Olubadan and many Ibadan High Chiefs, the links to many Yoruba towns and villages are too obvious.
Therefore, without being immodest, the Ibadan are the only (qualified) people to be reverence as the #ODIDIOMO of Oyo state. And where there is #ODIDIOMO, why should Oyo state shop elsewhere for Governorship if not IBADAN.
Don’t misunderstand or misread this post. All Ibadan are #Odidiomo.
*Late Baba Adedibu,
*Seriki Adeojo,
*Late Kolapo Ishola,
*Late Lam Adesina,
*Oba Rashidi Ladoja,
*Late Abiola Ajimobi,
*Egnr Seyi Makinde,
*Senator Teslim Folarin,
*Chief Bayo Adelabu and others are all #Odidiomo.
Other towns are free to #Ganusi: House of Assembly, House of Reps, Senate, even “Alaga Ibile”. But for now, allow Ibadan a befitting political space.
Ashipa writes from Temidire, Oje, Ibadan North.
