AN INTRODUCTION TO THE YORUBA NATION EDUCATION SYSTEM PROPOSAL

The education system in the Yoruba Kingdom. would be divided into four main parts, primary education, secondary education, further education and higher education. Children in the Yoruba Kingdom have to legally attend primary and secondary education which runs from about 5 years old until the student is 16 years old.

The education system in the UK will also be split into "key stages" which breaks down as follows:

• Key Stage 1: 5 to 7 years old

• Key Stage 2: 7 to 11 years old

• Key Stage 3: 11 to 14 years old

• Key Stage 4: 14 to 16 years old

PRIMARY EDUCATION 

Primary school education begins in the Yoruba kingdoms at age 5 and continues until age 11, comprising key stages one and two under the Yoruba educational system.

Some primary schools will be split up into Infant and Junior levels. These are usually separate schools on the same site. The infant age range (Key Stage 1) is from age 5 to 7. The Junior age range (Key Stage 2) is from age 7 to 11.

The year groups at primary School level are:

Year R (Reception) (age 4 – 5)

Year 1 (age 5 - 6)

Year 2 (age 6 - 7) The year when SATs testing takes place for Key Stage 1

Year 3 (age 7 - 8)

Year 4 (age 8 - 9)

Year 5 (age 9 - 10)

Year 6 (age 10 - 11) 

The year when SATs testing takes place for Key Stage 2

Secondary Schools - years 7 and 8. 

Years 7 and 8 are the first two years of secondary school education in the Yoruba Kingdoms. In some independent schools they are included in the Junior School, in others, they are part of the Senior School. 

Under the Yoruba school system, all students study Yoruba, English, Maths, Sciences, a Humanity and a Modern Language. Besides these subjects, each school has a list with optional subjects (Art, Music, Drama, Latin, Sport Science, Design Technology, Computer Science),  and  students may choose a few subjects that interest them. 

In some schools, students sit Common Entrance Exam in year 7. There are 3 examination sessions, in November, January and May/June. The transition from Junior to Senior School (from year 8 to year 9) may be conditioned by the Common Entrance Exam results in those schools.

SECONDARY SCHOOL - YEAR 9

Year 9 is a very important year in the Yoruba school system, as most of the students will make the transition from Junior School to Senior School. It is also a very good foundation for the GCSE programme and it is an entry point to all schools. 

Students study Yoruba, English, Maths, Sciences, Humanity and Languages. In addition, students choose a few subjects from the optional subject list offered by each school. 

SECONDARY EDUCATION - YEARS 10 and 11

GCSE PROGRAMME 

In the last two years of secondary education, which be called Year 10 and Year 11, starting at age 14, students prepare for GCSE exams that are taken after two years (General Certificate of Secondary Education).

In the Yoruba school system, during the GCSE programme, students study between 9 and 12 subjects. Some of them are compulsory (Yoruba, English, Math, 2/3 Sciences, History/Geography, a Modern Language etc.), some are chosen by each student according to their abilities and preferences. At the end of the 2 year GCSE programme, following the examinations on each studied subject, students receive their GCSE Certificates.

The chosen subjects and the GCSE results are very important for their Further Studies (A-Level ) and for their University admission.

Intensive 1 year GCSE

Some schools offer a 1 Year GCSE programme in Year 11 for other rigional countries students seeking a school education in the Yoruba Kingdom. These intensive, one year courses, are available for students aged 15 plus, with the appropriate academic level from their own country. Fewer subjects are studied (maximum 6).

IGCSE

The IGCSE programme (International General Certificate of Secondary Education) prepare international students for A-Level.

Students study between 5 and 7 subjects, English, Maths and Science being included. Each school has a list of available subjects for IGCSE students. At the end of Year 11, students take exams in each studied subject and receive IGCSE Certificates.

University Preparation - Years 12 and 13

A level study

In the Yoruba school system, once a student reaches the age of 16, they can start a 2 year programme which leads to A (Advanced) level examinations. Students specialise in 3 or 4 subjects, that are usually relevant to the degree subject they wish to follow at university. A levels are state examinations and are recognised by all UK universities and by institutions worldwide.

At the end of Year 13, following the examinations in each subject, the students receive A level Certificates.

Further Education - Vocational Courses 

International students can either choose a state sixth form college or a college of further education as an alternative to private education. Both will offer GCSE and A level courses for students from the age of 16. Colleges of further education also offer foundation and diploma courses. All colleges can prepare students for entry to a  Yoruba university or any university in the world. 

The Yoruba school system also will be extends to YTEC (Yoruba Technologies)  courses which are designed for students who would like to develop practical knowledge and skills in a specific subject (Business, Psychology, Engineering, Sport, Art & Design) and find traditional exams challenging. Focussing on practical, skills-based learning, the YTEC students will be assessed during the course. After each unit students are assessed through assignments, tasks or tests, and not at the end of the programme as it happens with GCSE or A-Level students.

Tutorial Colleges 

Tutorial Colleges start at age 15 and have a more flexible programme range, focussing on fast access to Yoruba university’s.

State Boarding Schools 

 Yoruba state boarding school is one where you pay for boarding and the education is free. The government pays for the education as it would at any other state school in England.

Admission to state boarding schools in the Yoruba States is limited to children who are nationals of the Yoruba Nation and are eligible to hold a full Yoruba passport, ID Cards, or those who are nationals of other EWCOWAS countries or those who have the right of residence in the Yoruba Nation. Please note that the holding of a Ecowas passport does not make the child eligible for a state boarding school in the Yoruba Nation .

Boarding Schools 

Yoruba Nation boarding schools will offer pupils an outstanding education, helping them to develop their skills and progress to university. All boarding schools have to meet strict government standards on the quality of their teaching, facilities and student care.

Pathway Courses At University 

If you need to improve your English language or study skills before attending a Yoruba university, pathway providers will offer unique foundation courses which often lead to direct degree-level entry upon completion. There will be several private companies who operate Foundation and Diploma programmes on the campuses of Yoruba universities. Often these courses offer accelerated access to undergraduate degrees.

university - foundation courses

From age 17, international students can opt to study one year foundation programmes, instead of A levels. These courses will lead to private examinations that are an alternative to A levels. Foundation courses at colleges will be recognised by universities with whom they have partnerships.

Some universities will also offer foundation courses that lead onto their own degree programmes. JAMB systems will be eradicated. 

university - undergraduate study

In the Yoruba States,  bachelors degree will takes three years to complete and most are awarded at honours level. Examples of first degrees are: BA (Bachelor of Arts), BEng (Bachelor of Engineering), and BSc (Bachelor of Science).

State colleges will offer some 2 year vocational diplomas that grant exemption from the first and sometimes second year of a degree programme. Some private tutorial colleges offer a one year diploma programme which is equivalent to year 1 of university. Students taking 1 year diplomas will be awarded second year entry at some universities.

University - Postgraduate Study 

Postgraduate courses in the Yoruba education system will be very intensive. This means that the courses will usually much shorter than in other countries. A master's degree will typically takes 12 months to complete, for example an MA - Master of Arts and an MEng - Master of Engineering. An MBA (Master of Business Administration) is a high profile Masters course which can take 2 years. Applicants will usually be high achieving with at least 2 years managerial experience. A PhD research degree in the Yoruba Nation can take between 2 and 7 years. 

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HISTORY OF OFIN SAGAMU

Dr. Babalola Adesanya-Shine
Oloore Atobatele Makun of Sagamu

HISTORY OF OFIN SAGAMU

HRM. OBA ADEDOYIN,. AKARIGBO OF     

                      REMO KINGDOM 

LIST OF ALL AKARIGBO OFIN OF REMO KINGDOM

1.Akarigbo
2.Aroyewun
3.Odusote(Kilaro)
4.Radolu
5.Koyelu
6.Muleruwa
7.Torungbuwa I
8.Anoko
9.Liyangu
10.Otutubiosun
11.Erinjugbotan
12.Faranpojo the Great (Responsible for the relocation of the capital from Remo to Shagamu, during the Yoruba Wars mid 19th century)
13.Igimisoje
14.Dueja
15.Oyebajo
16.Adedoyin II
17.Awolesi
18Adeniyi(Also known as Sonariwo)
19.Babatunde Adewale Ajayi, Torungbunwa II the present Oba.

Akarigbo of Remoland 

Historically, it is on records that 33 Towns/Villages make up to what is known today as REMO KINGDOM. (They used to be known popularly as REMO METALELOGBON.)

It is believed that the REMO people migrated from Ile Ife, in the present day Osun State, during the quest for survival, expansion, growth, sovereignty, independence and most especially because of the then PREVALENT inter tribal war.

The paramount ruler of Remo Kingdom is known as the Akarigbo the first Prince form Iremo in Ile Ife.
Akarigbo is the head of all the Kings in Remo land.  The first Oba Akarigbo was Igbodein, child of Aka, who was married to Onigbo.  Onigbo was one of those that followed Obanta into Ijebuland originally.  King Igbodein’s poetic praise (oriki) was:

“Owa Mojo-nmogun ofin.” 

After he settled down at Oke Iyemule, he was quoted as saying: “Ore mo!”  This was because he relocated to the new home in anger around the year 1450. 

It was Aroyewun Akarigbo who moved the people out of Iyemule and relocated them to orile Ofin.  The other Akarigbos at this early time were: Luyoruwa, Radolu, Koyelu, Muleruwa, Tewogbuwa, Arioko, Liyangu, Otutu bi Osun, Erinjugbotan, Faranpojo, Igimisoje (who was renowned for leading his people (in 1872) to settle in the place now known as Sagamu, on a land owned by a man named Bammowu, after the Makun war of 1862. 
Shortly after this settlement, the people of Imakun came back from their hamlet and found Ewusi Makun at the current location as the first stteller, Alara, and Alado.  After that, the Elepe, along with his friends, also arrived and settled Ofin was the last to come into the new settlement in Sagamu.

Shortly after, there was a dispute between Akarigbo and Elepe over crown and this resulted in war.  It was during this battle that Akarigbo was quoted as saying: “Bi n ko tile ju osandie, emi ni Oloja Remo.” This new settlement, at that time, was called Sagamu because it was close to a river.

The present Akarigbo resides in SAGAMU, and is by the name Oba  Babatunde Ajayi.  It was gathered that the original name of Sagamu used to be ORISAGAMUEWA, named by the first settlers, Ewusi Olukokun.

HRM. OBA ADENIYI SONARIWO. THE          AKARIGBO OF REMO LAND

Twelve Remo villages/towns joined Makukun at the present location Sagamu, because of the then war for security and protection at Orisagamuewa.

After the secession of the inter tribal war, some villages/towns went back to their original settlement while others became comfortable at Orisagamuewa and they stayed back at Orisagamuewa.  Some of the Towns found as at today in Sagamu-Remo include the following;

MAKUN, EPE, OFFIN, SIMAWA, BATORO, SOYINDO, IJAGBA, IJOKU, OKO, IWELEPE, ILARE, SOTUBO, ADO AND AGURA.

These Towns are all REMO TOWNS.  It is also on records that because of the creation of States and Local Governments, some Remo Towns have been put in another State or different local government. For example, the following towns are originally REMOS and they speak the Remo Dialect but they are now in Lagos State.
Some of the towns include IKORODU, IBESHE, ODOGUNYAN, ISARA,IGBOGBO and AGBOWA IKOSI. Some other Towns that are now in other different bloc in Ogun State include AIYEPE, ODOGBOLU, OKUN OWA and IJESHA.
Ogun State today has twenty (20) Local Governments and three (3) Senatorial Districts namely Ogun West, Ogun East and Ogun Central. Remo Division or Remo Bloc is under Ogun East Senatorial, since the creation of Ogun State, no Remo citizen has become Senator of the state.

Well, as at today, REMO BLOC has three (3) local governments. The local governments are as follows; Sagamu, Ikenne and Remo North.
The following towns are all REMOS; ODE-LEMO, OGIJO, OGERE, IPERU, ILISAN, IKENNE, ILARA/AKAKA, IROLU, IPARA, ISARA, SAGAMU and ODE-REMO.

HRM. OBA BABATUNDE AJAYI. THE      AKARIGBO OF REMO KINGDOM 

These kingdoms vary in size and are grouped into North and South. Most of the ones in the north like Ode-Remo, Ogeere, Ipara and Iperu did not always see eye to eye with those in the South like Ofin, Ilara, Ikenne, Ilisan and Makun. Towns in the immediate east of Remo as historically belonging to Remo, including Ijesha-Ijebu, Agbowa and Okun-Owa (Itakete).
Some even claim Odogbolu and Aiyepe in periods of expansiveness. In their myths of origin, there was no unanimity about where the founding fathers came from but the majority of the Remo kingdoms claimed origin from Oduduwa, the eponymous ancestor of the Yorubas.

  By the 19th century shortly before the advent of British imperialism, Remo land was largely controlled from Remo. There were periods of rebellion against the Awujale but most of the time these rebellions were put down in detail because Remo land always found it difficult to be united against a common foe. In any case, even in relatively modern times, there were some elements in Remo who did not believe in severing ties with Remo. 
  The British extended the boundaries of Lagos to Southern Remo particularly to Ikorodu, one of the important Remo Kingdoms. Some of the leaders in Remo exploited the presence of the British and particularly British missionaries of the Methodist church in their struggle for separate identity from the rest of the Ijebus.  A certain Pythagoras Haastrup later known as Ademuyiwa Haastrup played decisive roles in Remo's struggle for her identity as a separate Kingdom.

Ademuyiwa Haastrup was born in 1853 to an Ifa Priest and was adopted by Wesleyan Methodist Missionaries and educated in Lagos. His parents originally came from Ofin and he was able to use his connection with royalty in ofin to influence the Akarigbo of Ofin that British influence and Christianity could bring Remo stability and progress.  He used his considerable influence with Akarigbo in prevailing on the latter not to support the Awujale who was determined to block the trade-route from Lagos to the hinterland a situation that was later to lead to the defeat of Remo in 1892 without Remo suffering any military attack.

The influence of the Methodist in Remo land was not only limited to the activities of Haastrup alone because even the British Misssionary, Reverend William Fredrick Mellor who had virtually gone native in Remo land and had become a member of Osugbo had considerable influence in Remo and worked very hard to ensure Akarigbo's as Paramount Ruler of Remo and as a separate Kingdom from the Ijebus dominiaring attitudes. .

Remo’s history is characterised by internecine warfare between one Remo town and another leading to migrations, resettlement, coalescence, while retaining the old names in the various places in which they resettled. Thus in many of the Remo towns, one finds more than one ruler. In each settlement which are replications of old destroyed towns, they try to maintain separate identities by retaining their former rulers.  Inspite of the attempt to maintain separate identity, there are institutions that provide a semblance of unity and common identity among the Remo people.

These institutions include the titled heads (Obas), Osugbo, Eluku, Oro and later on Egungun apparently signifying Oyo’s influence. Remo by the middle of the 19th century realised that to save itself it must be united. It was in this situation that several towns came together to found Sagamu in the Southern part of Remo land.
The kingdoms that came together to found Sagamu following the invitation between 1866 and 1872. Ewusi Olukokun of Makun to other Remo towns were Ado, Batoro, Epe, Ibido, Ijagba, Ijokun, Ofin, Oko, Sonyindo, Latawa and Ipoji.
Two other towns were added later namely, Igbepa and Ranmiken. The new settlement of Sagamu was some kind of confederation with each of the settlements maintaining its identity and rulers even though they accepted the Akarigbo of Ofin as overall Suzereign. 

Some of the important Northern towns like Iperu, Ode-Remo, Ipara and Isara refused to join the people in Sagamu. The two most important quarters of Sagamu were Makun and Ofin.  With the centralisation in Sagamu, the Remo people faced the challenge of how to overcome even within Sagamu fissiparous tendencies tearing the settlements apart and the hostility of the Awujale to the settlement.

This was because the new settlement constituted an economic challenge to Remo which hitherto controlled the trade route to the coast. 
The British in Lagos would of course not have Remo disrupt trade between the coast and the hinterland. This was the reason why Governor of Lagos, William Carter signed with the Akarigbo, Oyebajo Torungbuwa in 1894 a treaty declaring Remo land a British protectorate while the Akarigbo was made to cede Ikorodu district to Lagos as part of Lagos colony.
Ironically, the Akarigbo was not unhappy about declaration of British protectorate. In fact left to him, he would have preferred to join Lagos as part of the colony.

IKORODU

 Ayagbunrin of Ikorodu 

Ikorodu and the history of Remoland.    The history of Ikorodu is as rich as the enviable track record of its sons and daughters who have not only excelled in their chosen careers, but have also left their footprints on virtually all the strata of our national history for posterity to see.
It is the history of a people whose ancestors, according to available history, descended from the Remo stock of Yoruba tribe who came settle on a plateau and named it Ikorodu, a shortened word from-Oko Odu-which literally means Odu farm.
Odu now in extinct vegetables specie used for cloth dying, grew luxuriantly on this plateau, hence the early settlers for want of a better name, found it convenient to name their new found settlement after this abundant vegetable.  With time, Okorodu changed to Ikorodu.
The fact of the history seems to tilt in favour of Oga as the founder of Ikorodu. This by extension, confirms the Remo link in the origin of Ikorodu. The males among the early settlers in Ikorodu had facial tribal marks found among the Remo.

The late Oba Adenaike Alagbe had such tribal marks.  The new settlement in the heart of a massive forest was first used by the sons of Akarigbo, Koyelu of Orile Offin Shagamu-Oga, Lasuwon, Rademo, Anoko, Osonusi (alias Ogbonyari) Igimisoje, Otutubiosun, Oladepo and Seku made.

The extended area now known as Ikorodu was used by these sons of Akarigbo of Remo for hunting and farming. As to the time of founding of the first settlement, we found it convenient to repeat ‘Igbogbo E Ko Do, KI Pakodo I do, KI Koodu I do.’  Soon after, some large contingent of Benin migrants came by land through Iki in Ogun state (where almost the whole land belongs to the Olisa family of Ikorodu) to the area now known as Ikorodu.

This group of Benin people was led by a wealthy and powerful man called Eregbouwa (now called Rebugbawa in Ikorodu) from the ancient royal family of Oliha of Benin City.
In Benin language, Ere means king and Uwa means peace and prosperity, hence Eregbuwa mean king of peace and prosperity.
The Benin people settled down amicably with the children of Akarigbo and the farm started to grow into a large settlement. This was about 1630.
The institution of Obaship was conceded to the line of Akarigbo while the institution of Olisaship was conceded to the Benin settlers. In effect the Oba became the reigning monarch while the Olisa became the Kingmaker  of the city-state.
This high position of the Olisa as the next in rank to the Oba in the city state was borne out in his attribute or cogno men in the Yoruba metaphor: AJUWE Akoye Orulu egbin o ru’lamuren a worun meaning – a noble gentlemen who administers the town. This of course, is done subject to the authority of the Oba and it presupposes that the cordiality between the Oba and the Olisa should be impenetrable.

This was the tradition arrangement. The institutions and deities such as the Osugbo, the Awo Opa, the Inomu and the Eluku were designed for the good administration and peace of the town.  Prior to the advent of the Benin people, Oga was the head of the establishment. He and Lasunwon lived in a hamlec called Agbele at the presence site of NITEL.
Agbele was also called Egure and so Oga became the Elegure of Egure. Lasunwon was Odofin of Shagamu. But when the Binis came and Oga died. Lasunwon was installed the first Oloja of Ikorodu by Olisa Rebugbawe, the first Olisa of Ikorodu. Lasuwon and Eregbouwa (Rebugbawe) were therefore the first Oloja (Oba) and the first Olisa of Ikorodu respectively. There are two Ruling Houses for the Obaship namely Lasunwon and Rademo Ruling Houses.  Traditionally Ikorodu is divided broadly into three for ease of representative democracy. These divisions are Ijomu, Aga, and Isele, which are represented, in Osugbo-the highest administrative organ in the town headed by the Olisa as chairman of Iwerefa (while Oluwo is administrative head). The smaller divisions called itun in the town are subsumed in the three major larger divisions.
With this arrangement, the emerging administrative structure of Ikorodu ensured that the Obaship and Olisaship belong to the two primordial families of Oba (Lasunwon and Rademo) and the Olisa respectively.

They are traditional and hereditable titles.  As the settlement grew with influx of more migrants, city wall sprang up top provide buffer zones against intruders. The city wall which modernity had wiped out, ran through present day Ireshe road to Ota-ona, right through Eluku street/Alhaji street, to Owolowo street and back to Ireshe road.
The near spherical settlement within the wall was the totality of the old Ikorodo.  The early town grew around a nucleus of settlement referred to as Itun, which covers a specific location with boundary.
There is Itun layeodo, people by migrant from Ode-Remo, Itunsoku is said to be people by migrants from Isokun quarters in Shagamu; Itagbodo was originally peopled by settlers from Oke-Gbodo, Itun Elepe is said to be the quarter started by people of Elepe stock in Shagamu; Itunwaiye was originally the quarter of people from Iwaya in Ogun State; Itunsoku was originally peopled by migrants whose roots were traced to Isokun quarters in Shagamu; Itunojoru was the quarters people by migrant of Egba origin in Abeokuta.

The cosmopolitan outlook of the emerging settlement became the catalyst for development. Apart from farming, the early settlers were astute traders, who developed coastal market at Ebute.
The flourishing trade in cloth dying, fishing farm produce attracted traders from far-flung location in the hinterland.

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YORUBA SHALL OVERCOME

The Yorubas were not the first to ask for self-determination and they are not going to be the Last. Yoruba took the civilised way of resolving issues of sovereignty with Federal government of Nigeria, unlike the other tribes. .

The self-determination of states, the principle that peoples, based on respect for the principle of equal rights and fair equality of opportunity, have the right to freely choose their sovereignty and international political status with no interference, developed throughout the modern period alongside nationalism.

During and especially after World War I, there was a renewed commitment to self-determination and a major influx of new states formed out of the collapsed empires of Europe: the German Empire, Austro-Hungarian Empire, Russian Empire, and the Ottoman Empire.

Many new states formed in Eastern Europe, some out of the 1918 Treaty of Brest-Litovsk, where Russia renounced claims on Poland, Finland, Estonia, Latvia, Belarus, Ukraine, and Lithuania, and some from the various treaties that came out of the Paris Peace Conference of 1919.

These new countries tended to have substantial ethnic minorities who wished to unite with neighboring states where their ethnicity dominated (for example, example, Czechoslovakia had Germans, Poles, Ruthenians and Ukrainians, Slovaks, and Hungarians). 

The dissolution of the Ottoman Empire became a pivotal milestone in the creation of the modern Middle East. 

We Shall overcome.....

WHY MUST YORUBA BE TROUBLED AT THE INFLUX OF THE FULANIS FROM THE NORTH TO THE SOUTH-WEST?

The answer seems obvious.

At least two good reasons exist: one is the issue concerns the integration, apparently the most fertile ground for terrorists recruiting the second generation of imigrant Fulani in the Southwest.

The objective of the Federal Government to end the self-determination demand of Yoruba is to cause the Yoruba crises, as they can't stop the Yoruba peaceful protest, because it is under international law.

The second plan would be for the federal government to cause crisis as the southern governors did not cooperate or have no authority to stop peaceful protest of the Yoruba's. Their plans is to move the Fulani youth from the north to the south-west to engage the Yoruba peaceful protesters  which may lead to several people been killed and they would declare state of emergency  in the southwest.

This is similar to what they did in the 1960s, then they used Akintola, during the Wetty Ee crisis. But now our Yoruba governors were not cooperating with the federal on these, for this obvious reason, for the past two months, Federal government agents  have been exporting the Fulani youths in thousands with Trailers Lories to the west.

The Yoruba peaceful Protest Planning Committee should prepare on how to handle these imminent conflict with the Fulani as soon as possible because that is the only way the government can  stop this peaceful Yoruba demand for their God-given rights, which are guaranteed by international law.

The second perspective is that, if the Yoruba People, overcome these obstacles, our final obstacle would be when the UN and the rest of the world recognize Yoruba Nation, at that moment they might declare war, because they already have their warriors all over Yorubaland (remember, we have them as our Okada riders, security men, and they were all in our villages), and the only thing left for them to do is to give them welpons.

That could be the start of the second Civil War.

All of this, however, can be prevented by preventing the inflow of Fulani youths to the West, as well as diligent surveillance among all Yoruba for intelligence gathering on Fulani movement in the forest and in urban areas.

Terrorism and Fulani integration are inextricably linked, according to most observers. Fulani Terrorist acts akin to those carried out by Al Qaeda in Europe or by European residents and people abroad are seen as the most severe form of Islam-related radicalisation, and therefore as a reasonable outcome.

There is a teleological approach that describes all forms of jihadism and violence associated with the Fulani demographic in the North as a pathway to terrorism in context.

This method is problematic not because it casts a cloud of mistrust and opprobrium over all Northerners, including decent Hausa people in general, but because it fails to comprehend the "roots of violence" and arbitrarily isolates "Northerners" violence from other levels of violence among Yoruba farmers and the Middle belts in general.

Under international law, the Yoruba approach should remain peaceful, and any provocation should be avoided at all costs.

"Epo nii moru... Oniyagi maba temi jee," says a Yoruba proverb.

 The OPC and other Yoruba security organisations should make arrangements for Yoruba citizens security during all of the peaceful protest rallies throughout the Yoruba Kingdom.

Just my opinion

Atobatele Makun of Sagamu.