Metro

A Brief History of the Ilaje People of Ondo State

A People of Ondo State who are very rich in history, fact, and culture among other things, the Ilaje's are a distinguished, distinct linguistic group of the Yoruba stalk made up of four geo-political entities namely Ugbo Mahin Etikan and Aheri.

Geography

Ilaje land is bounded by the Ijebus to the West, the Ikale to the North, the Itsekiri to the East. The APOI and Arogbo Ijaw to the North East, while the Atlantic ocean formed the southern boundary. No doubt, the Ilajes are one of the most dynamic and enterprising people in Nigeria. Their aquatic skill, coupled with their high adaptational ability enables them to conquer the harsh geographical environment and turn it to a big advantage.

Consequently, we were able to build large communities like Ugbonla, Aiyetoro, Zion PePe and Orioke. Aiyetoro for example in it's hey-days had the highest per capital income in the whole of Africa and attracted visitors, tourists and researchers from all over the world especially Europe, Canada, and America.

Ilajes can also be found in cohesive diasporic communities in Douala (Cameroon), Sapele/Warri (Delta), Asejire (Oyo) and parts of Lagos State. According to the 2006 census statistics, we have a population of about 290,615 people.

Igbokoda, the Ilaje local government headquarters is fast becoming an international trade center as it popular market attracts traders not only from other part of Nigeria, but, also from other African countries especially Togo Benin, Ghana, Cameroon and Gabon

The Origin of Ilaje

The Ilaje people were said to have left ILE-IFE our original ancestral home/settlement in the 10th century. We mainly occupy the Atlantic coastline of Ondo State of Nigeria while a large population of them settles on land in the hinterland. The area we occupy today remains the Ondo State of Nigeria only outlet to the sea.

According to the dethroned Olugbo Oba Mafimisebi "we were the aboriginal Yoruba that was displaced from Ife". He and Oba of Benin agreed up to this point. Olugbo claimed this is why Ugbo and Benin have similar chieftaincy titles: Lema, Ashogbon, Oliha, Ojomo, Yasere among others. They were the Obalufon, Obamakin, Obalufe, Obawinrin, etc whose Yoruba language were originally spoken, including the lingua fraca in Benin palace.

According to Ben Omowafola Tomoloju, popularly known as 'Pappy Ben', a culture activist, author of books and the Aremo Onipopo of Ilaje Land, the Ilajes were members of the ancient communities that existed in Ile-Ife before the advent of Oduduwa in the the 10th century A.D. Upon the arrival of Oduduwa in Ife, he seized power from the incumbent ruler and assumed monarchical authority over the land.

Tomoloju said: "The ancestors of the Ilajes detested the Oduduwa take-over and, therefore, migrated through the forest of Oke Mafunrangan to a place near Esinmirin River from where they invaded Ile-Ife over a long period, carting away spoils and capturing slaves". This invasion was what motivated the legendary Ife Queen, Moremi, to embark on a heroic espionage quest that led to the eventual defeat of the marauding aborigines.

The coastal town, Ugbo, under the paramount ruler, Olugbo, is a major settlement of the protesting migrants. Its full meaning is 'Mo r'ubo gbo ni.' (I have a place to stay.) Ugbo is primary setting in the Moremi legend, which people sometimes mistake for Igboland in South-eastern Nigeria.

"Another major town, Mahin, comes under the paramount rulership of the Amapetu. Ugbo, Mahin and other towns like Atijere, Obe-Nla and Igbo-Egunrin reflect a degree of cultural mix which suggest some form of historical kinship between the Ilaje, Itsekiri and the Edo.

PRIMARY OCCUPATION

Being riverine by nature, our primary occupation is fishing. An average Ilaje person knows which fish is gotten from the fresh water and which fish is gotten from the salt water. There are also seasons when the water in the Lagoon turns to salt water, this is between April and July, when we have heavy rainfall. despite fishing across several villages at a time, there is no occasion where any Ilaje fisherman loses his way on the high sea. This, he said is due to the fact that, when you are on the sea, there is a way you picture yourself and there are landmarks you will identify to tell you the distance from home.

The weather condition, the direction of the wind, the position of the sun by day and the position of the moon by night, all contribute to forming part of your compass and a forewarning for straying off the normal route. A very few of the Ilaje, who live outside the water, known as the Ilaje Igbo (that is, Ilaje on land) try their hands on farming, but some people jocularly state that, nature never conferred farming on them but fishing, as a result they have not been able to produce beyond subsistence level as the lands are said not to be fertile enough for agriculture. So, they majorly depend on the Ikale and Apoi people for enough farm produce. Another occupation of ours is timber logging. Though the wood logging occupation in Ilaje land suffers some kind of setback due majorly to the absence of a sawmill, we still manage to use our canoe to ferry the woods to Igbekun, a neighbouring towns in the hinterland.

The pre-colonial ilajes were also salt miners due to our closeness to the Atlantic ocean which contains a lot of salt water.

RELIGION

The advent of the white missionaries saw the Ilajes embracing Christianity with full force, with a slight majority of the Christians among them worshipping with the Cherubim and Seraphim Church of Zion, which has its headquarters in Ugbo Nla. There are also considerable amount of Anglican and Jehovah witness worshippers.

Festivities in Ilaje Land

Though the Ilaje are scattered in various places along the coastal lines, at various times of the year, they all returnto their home base in Ondo to celebrate some of their festivals, which include: masquerading (the Umale festival), Malokun (a fertility festival for the goddess of the sea), regatta and periodically, the Epo (Raffia-costumed masquerade), which was used to scare the people of Ife before the Moremi saga.

During these celebrations, there is the uniquely polyphonic renditions of both the Biripo traditional music and the Ilaje spirituals of the Zion Christian sect. They are particularly soul-lifting and you find a lot of upland Yoruba musicians trying to imitate these in their compositions. In a typical ilaje marriage ceremony where the bride comes from Ilaje, a court of young girls from the bride's place are selected to entertain their guests with the traditional biripo dance where the make use of obele(paddlestick) to demonstrate their dance act.

MONOARCHIAL SYSTEM

Ugbo is the major town in Ilaje land and is under the paramount ruler known as the OLU-UGBO of ugbo.

Beside ugbo, there are three other major clans,These include Mahin, Aheri and Etikan. Aheri is presided over by the Maporure and Etikan is headed by the Onikan of Etikan while Ugbo is headed by the Amapetu of Mahin.

DRESSING CULTURE of Ilaje Land

Being migrants from Yoruba land, it would be surprising to know that the core Ilaje traditional dress code borrows from outside the Yoruba tribe. The Ilaje traditional mode of dressing is of the semblance of the Itsekiris or Urhobos with slight modifications. The men dress in wrapper with a buba top and a hat with feather stuck in one part of the hat, while the women dress in blouse and wrapper. But, in the past few decades, most Ilaje have embraced the conventional Yoruba mode of dressing, except on special occasions.

FOOD CULTURE

Though the presence of fish is emphasised in all the foods, there are special kinds of foods prepared. These foods are peculiar only to the Ilaje. They include the Pupuru and Obe Marugbo. The Pupuru is made from cassava, and prepared in a similar process as fufu, it also has a similar taste with fufu. The Obe Marugbo is cooked with a special type of vegetable that is grounded. The colour of the Obe Marugbo is dark green( I usually term it black soup..lol). There is the mashed yam and unnripe plantain prepared with palm oil(ogolale) and we also have what is called the Igbanyeghe, boiled corn with fish and palm oil added to some other Ilaje food condiments.

NATURAL RESOURCES

Apart from petroleum which is largely found in the area for which Ondo State today is recognized as an oil producing State. Other mineral raw materials that are abundantly available in Ilajeland include Glass Sand, Salt, Tar Sand, Quartz and Clay while Agro raw materials include fish, poultry, maize, Palm oil vegetables, Timber, Rafia, Poultry Okro, Cocoyam, Banana, Cassava, and Piggery

And Lastly, the ilajes are highly accommodating and friendly. If u measure the hostility of an the scale of 1-100 on hostility he would score 0.95%.

If you want to call the ilajes in a gathering to an attention just scream AYEMAFUGE de de ilaje oh...the response you get aftermath is AWAYE oh!!!!

Body physiotherapy, which is also known as physical therapy is a physical treatment that improves the mobility and function of the affected area in the body. This physical treatment can be in form of movement and exercise,icing, hydrotherapy, massaging and so on. There are different kinds of physical therapy treatment depending on the kind of disease you have. Physiotherapy can also be used to treat injuries,motor accident,joint pains, obesity, chronic and back pain.

Most people don't see the importance of physical therapy. They prefer to use the modern drugs prescribed by doctors than visiting the therapist. Below are five(5) facts you need to know about body phyiotherapy.

1. It prevents Sports-related Injuries

Since it is said that some of the ways in which one can get the physical treatment is through movement and exercise therefore, it is clearly known that physiotherapy will sure prevent one from sports related injuries.

2. It helps to improve overall strength

Physiotherapy helps in strengthening of bones and joints. If there's any symptoms of weakness, it is advisable to visit the therapist and get yourself a physical treatment that'll help you get back your strength.

3. It makes one depend less on medicines

As we all know, modern drugs do have side effects but physical therapy don't have. If going for physiotherapy will make me get heal with no side effects why should I go for the modern drugs then?

4. It helps reduce pain or eliminate it completely

Going through therapy session will help reduce the pain in the affected area and in some cases it get them eliminated completely. The primary aim of physical therapy is to reduce pain and make it able for the affected area to function well again without any form of pain in the future.

Read: Biography of Emeka Nobis

5. Helps patient to recover from stroke:

Physiotherapy will help strengthen the part that got paralysed with stroke and get it reformed and it begins to function just as the way it should.

There are lots more facts about physiotherapy but this article gives the best 5. Read, digest and visit physiotherapist in order to get yourself treated with the physical treatment and say bye bye to vertigo, obesity, in any kind of pain.

June 12, 1993: The Annulled Hope of the Common Man

In the history of Nigeria till date, the freest and fairest election according to history was conducted on this day, June 12, 1993.

The whole nation trooped down in their hundreds and thousands to cast their vote for their ideal candidates, although the election was rendered inconclusive due to the annulment. Nevertheless, the Hope ’93; Farewell to Poverty was the song everyone chewed.

From Abeokuta, Ogun State to Epetedo, Lagos state to Onitsha, Bauchi, Anambra, Ibadan, Kano, Sokoto even down to Bashir Tofa’s hometown; the rainbow that adorned the sky was M.K.O Abiola’s gospel of free education, better healthcare system, freedom of expression amongst others.

The excitement of Nigerians would later become a thing of shock when the then military government led by Gen. Ibrahim Babangida annulled the election.
This singular act ushered our beloved country into a cacophony of sorrow.

Later, that same year was power taken over by another military government led by Gen. Sanni Abacha who threw the common man’s Hope into confinement for four years with just a Bible, a Qur’an and 14 soldiers because of the proclamation in Epetedo, Lagos State where Abiola declared himself president.

Although, May 29 was the day the military officially handed over power but it is evident that the spirit behind June 12 can never be underestimated, it shows the real struggles for democracy. It shows the sincerity of our leaders to build a better nation, it shows mental awareness created.

We should remember today and every other day the line of our national anthem,
“…the labour of our leaders past shall never be in vain”.

We should remember all those that lay their lives down for the democracy we tread upon. We should remember the bloods and sweats of comrades that looked tyranny in the face and claimed for us democracy.
We should remember today as the day our nation opened its eyes to Hope.

ODEBODE, KARIMOT OLABISI
LADY_KAY
LlB 4
[email protected]

How to Calculate the Age Limit for NYSC Mobilisation in 2023

One of the most important factors that determines someone's eligibility to take part in the National Youth Service Corps (NYSC) program is age. Therefore, the primary purpose of this article is to show you how NYSC calculate age limit for mobilization.

Knowing how NYSC calculate age for mobilization is important as it would help you determine your eligibility status using the same method as NYSC.

Certificate of exemption is issued to graduates that are *30 years and above at the point of graduation*. So 30 years is the age limit for National Youth Service program.

However, the NYSC exemption should not be taken as a bad omen since Certificate of exemption is equivalent to discharge certificate. Many people even prefer exemption to service.

WHEN DOES NYSC Exempt Graduates from Service?

1. Exceeding the Age of Service

When the person exceeds the age of 30 years, or

2. Ex-Military Personnel

If the person has served in the Nigerian military or para-military for one year or more, or

♐ When the person is physically disabled'

NOTE: If you are a part-time graduate (CEP), exclusion letter will be given to you. Note that Exclusion Letter is less than discharge certificate. But certificate of exemption is equal to discharge certificate.

The Purpose of the NYSC

Understanding the purpose of NYSC will help you know why there age limit is placed on the scheme.

NYSC is a scheme established by the Federal Government of Nigeria after the civil war with the primary aim of fostering unity, reconciliation, rebuild and reintegrate with one another to break the hard ice which was formed between Nigerians because of the civil war.

Those eligible for this service are Nigerian youths who graduated from Universities and Polytechnic within or outside Nigeria before the age of 30. It means you are eligible to serve provided you graduated before 30 years.

So, if someone graduated before 30 years, but did not serve because of one reason or the other. Now, the person has attained 40 years, the person is eligible to serve since he/she graduated before 30 years.

How then does NYSC Calculate Age Limit for Mobilisation?

Below is how NYSC calculate an age limit for mobilization;

NYSC takes date of birth from information submitted to JAMB, they count starting from the date the person was born to the date he/she graduated from tertiary institution. If the person is above 30 years, as at the time of graduation, a letter of exemption will be issued to the person.

Please note that NYSC is day-sensitive, for example; if you exceed 30 years with one day at the point of graduation, you will be exempted from National Youth Service.

In the past, NYSC picks students date of birth from Corps Producing Institutions (CPIs) but when some schools manipulate age of their graduates, the scheme switched to JAMB for more accurate and reliable information.

If a candidate claims there is a mistake on their Date of Birth as submitted to JAMB, NYSC will confirm it by checking their O level data from WAEC (West African Examination Council.

Note: The date of graduation is officially written on your Degree or HND Certificate.

The graduation date is not the date one wrote his final exam or project defence, but the date Degree or HND is awarded.

Now, look at some of few questions and answers relating to age limit for NYSC Mobilization.

How many times does NYSC Mobilize graduates every year?

NYSC usually take 3 Batches every year, Batch A, B and C. If the number of registered graduates is higher than expected for a Batch, NYSC would split the Batch into "Stream 1 & 2' for logistic reasons.

How many graduates are mobilised for each Batch or Stream?

The number may vary from time to time. The direct answer is that there is no exact number, but it is roughly 40,000 graduates for each Batch.

Is there any age limit for NYSC participation?*

Yes, the age limit is 30 years. Anyone who exceed 30 years at the point of graduation will not take part in the National Youth Service Corps but will be awarded a certificate of exemption.

Gender-Based Violence: The Raging Shadow Pandemic

November 25th of every year marks the International Day for the Elimination of Violence against Women around the world plus it's 16 days activism, and this year is no different, as the United Nations launched the 2020 UNiTE Campaign themed; "Orange the world: Fund, Respond, Prevent, Collect!". A campaign geared towards the eradication of GBV, which is deeply rooted in gender inequalities.

Prior to COVID-19 pandemic, Gender-based Violence (GBV) has been a rather disturbing and heartbreaking issue, with organisations, countries and activists continually putting measures in place to combat it. World Health Organization estimated that, "Globally, 1 in every 3 women have experienced physical or sexual violence, mostly perpetrated by an intimate partner". UN women estimated that in the past 12 months prior to COVID-19 pandemic, 243 million women and girls aged 15-49 years were subjected to sexual and/or physical violence carried out by intimate partner". This data has only increased following the COVID-19 pandemic owing to strict lockdown measures imposed by the government to curtail the spread of the disease.

Nigeria is not left out from the horrors of GBV as a study commissioned by the Ministry of Women's Affairs and social development in conjunction with UNPFA(United Nations Population Fund) Nigeria, with support from the Norwegian Government, revealed that 28% of Nigerian women aged 25-29 have experienced some form of physical violence since age 15.

During the lockdown, there were reported cases of a surge in domestic violence especially in regions with strict lockdown measures, like Lagos, Ogun States and the Federal Capital Territory. The recorded increase by the International Growth Centre (IGC) showed that in these 3 states, an increase of 297% was seen, which showed a rapid rise from 60 in March to 238 cases in April. In states with less strict lockdown measures, like Benue, Ebonyi, etc, an increase of only 53% was recorded.

It should be recalled that during this period, the media was also replete with gory news of rape and murder, and one such prominent one was the rape and murder of 22 years old Uwaila Vera Omozuwa, an 100L student of UNIBEN. Also, the rape and murder of 18 years old Barakat Bello shortly after. 29 years old Azeezat Shomiyiwa and 21 years old Grace Oshiagwu also suffered similar fates not too long after. And the demoralizing stories continued.

In a statement released by UN President and Humanitarian Coordinator in Nigeria, Edwin Kallon, he revealed that, "3 of every 10 women have experienced physical, sexual, economic,of psychosocial violence because of their gender". He further stated that, "Though these 3 women knew their perpetrator, only one of them knew about health support available, and only one would approach the justice system as the other two are shameful, and would not speak out of the fear of stigma from community, family, and friends who might place the blame on them for 'not being more careful' or for 'dressing improperly'".

Gender-based Violence occurs in various forms such as; sexual violence, psychological violence, stalking, forced marriage, child marriage, female genital mutilation, intimte partner violence, homicide and domestic abuse, dating violence, amongst many others. GBV following the COVID-19 pandemic, is known to be equally as damaging, with a lasting consequence on social and all-round development. Hence, the need to combat the crippling ill before it extinguishes the entire human race.

Society and traditions also have a role to play in GBV as reports have shown that despite the adoption of the United Nation's Convention on the Elimination of all forms of discrimination against women in 1985, as well as policies like National Gender Policy of 2006, inequality stills remains yet to be tackled. This is largely due to unhelpful cultural and structural practises that greatly marginalize women's participation in all spheres of life. This, without a doubt, has influenced the surge in GBV as women are mostly viewed as citizens whose voices do not deserve to be heard, and some traditions and societal rul go as far as giving women barbaric titles such as"properties of husbands", hence should be disciplined in whatever form should any wrongdoing arise. Julia Godunova, the Deputy Head of the Board of the Eurasian Women's Network on AIDS, spoke about studies in Eastern Europe and Central Asia that shows that more than 79% of women who survived violence do not seek help because of perceived shame. Aisha Alhassan, the former Minister of Women's Affair, further alluded to this "perceived shame" or "silence culture" in a statement released during a news briefing in Abuja to mark the 16 days of activism to end violence against women and girls. She stated that, "women and girls may suffer violent acts in household and within the family which could be habituated by socio-cultural attitudes and traditions".

GBV is a grievious crime against humanity and a grave infringement on the human rights of women and young girls. This heinous act is not restricted to only offline violence but has over the years extended to online violence (more prominent following the COVID-19 pandemic) and appears in the forms of; online bullying, cyberstalking, hate speech, defamation, public shaming, sex trolling, zoom bombing, amongst many others. While men are also victims of online violence, it rapidly becomes sexualized hate or threats where women are concerned. This merely shows the deeply-entrenched gender inequalities in our society.

GBV in Nigeria prior to COVID-19 pandemic, has been heralded by a lack of or inadequate coordination amongst stakeholders, poor implementation of legal policies, etc which has hampered government and civil society efforts to address gender based violence. The little efforts put to combat GBV have been further impaired following the lockdown measures carried out to curtail the spread of the coronavirus. This made survivors unable to access centres and shelters, leaving them to depend on the "little" help from hotlines to receive support. Also, the mobilization of police unit in enforcing lockdown, led to shrinking capacity to respond to calls for help. Postponement of court proceedings have also gravely contributed to the surge in GBV, as protection (of victims) and restraining orders against perpetrators were absent, leaving the victims to live in perpetual fear.

Closure of schools also increased the incidence of child marriages and teenage pregnancies, especially in areas where girl child education is undervaluer, as families were forced to make sacrifices by marrying off their daughters to alleviate economic constraints.

There is a no gainsaying that the effects of the COVID-19 pandemic threatened to bury the little progress made in tackling GBV. Nevertheless, Nigeria must take constructive and deliberate efforts to promote a more gender inclusive society, where the rights of women and girls are protected and equal opportunities for all is upheld.

Also, conscious efforts should be made in documenting data and fostering transparency on GBV, in order to bring to light the grave impact of this crippling ill on societal development.

Government should also place priorities on women and girls right by funding women's right organizations, through the Ministry of Women's Affairs to allow for swift response and better help provision to victims and/or survivors.

Government should unceasingly mount pressure on all States to embrace and implement the Violence Against Persons Prohibitions Act, a policy enacted in 2015 in response to the long standing problem of gender based violence in Nigeria. Currently, only 16 out of 36 states have adopted legislation needed to implement the VAPP ACT. This is not good enough as State-level remains critical in tackling GBV. State laws will provide the legal support needed to punish the perpetrators of the act as well as provide support to victims or survivors in whatever means necessary.

Furthermore, public education on "silencing the 'hush-hush' culture", by speaking up should be preached both offline and online with a strict adherence to the promise on anonymity, amongst others.

State and Federal tasks force and legal system should be charged with the honourable responsibility on tackling GBV through prevention and protection(of victims) and punishment of offenders.

The health sector plays an important role and must be fully equipped, have skilled health workers at the forefront of handling GBV cases in the aspect of adequate care of victims, reliability on timely response and collection of GBV evidence.

Most importantly, we should all remember that the fight against gender inequality belongs to us all and the subjugation of one gender should be abhorred. Irrespective of gender, class, race or creed, we should all come together to eradicate this social ill from our society and the world at large.

#Say "NO" to GBV

Everything you need to know about Oyotunji - A Yoruba Kingdom in the United States of America

Oyotunji African Village is a village located near Sheldon, Beaufort County, South Carolina. It was founded by Oba Efuntola Oseijeman Adelabu Adefunmi I in 1970. Oyotunji village is named after the Oyo empire, a pre-colonial Yoruba kingdom lasting from the 1300s until the early 1800s in what is now southwestern Nigeria. The name literally means "O̩yo̩ returns" or "O̩yo̩ rises again" or "O̩yo̩ resurrects" referring to the African Yoruba kingdom of Oyo, now rising in a new form near the South Carolina seashore.

Oyotunji village covers 27 acres (11 ha) and has a Yoruba temple which was moved from Harlem, New York to its present location in 1960. It was originally intended to be located in Savannah, Georgia, but was eventually settled into its current position after disputes with neighbors in Sheldon proper, over drumming and tourists.

HOW OBA EFUNTOLA ADEFUNMI I FOUNDED OYOTUNJI

During the slave trade era, many Africans were taken as slaves abroad. While going, some left with their culture and tradition which they continued within the foreign land where they found themselves. They continued with the culture and tradition of their fathers so as to maintain their identity.

The Yorubas in slavery are among the Africans that maintained their culture in the strange land and it was handed down to their children from generation to generation.

Many of their children, after the abolition of the slave trade, have married children of their former masters thus having children of mixed blood, that notwithstanding, they still carry on with their African culture in the foreign land since most of them cannot trace their root back to Africa.

The Yoruba culture has been one of the prominent and most celebrated one throughout the world till date. In the faraway United States of America, there is a Yoruba community named O̩yo̩tunji African Village. It is located near Sheldon, Beaufort County, South Carolina.

O̩yo̩tunji is regarded as North America's oldest authentic African village. It was founded in 1970 and is the first intentional community in North America, based on the culture of the Yoruba and Benin tribes of West Africa.

It has survived 51years of sustaining the Yoruba traditional sociology and values in the diaspora. The village is named after the O̩yo̩ Empire, and the name literally means "O̩yo̩ returns" or "O̩yo̩ rises again" or "O̩yo̩ resurrects". The village occupies 27 acres of land.

O̩yo̩tunji was founded by His Royal Highness O̩ba (King) Waja, O̩funto̩la Oseijeman Adelabu Adefunmi I.

Born Walter Eugene King on October 5, 1928, Oba O̩funto̩la Oseijeman Adelabu Adefunmi I, a Detroit native, began studying Afro-Haitian and ancient Egyptian traditions as a teenager. He was further influenced by his contact with the Katherine Dunham Dance Troupe in New York City at the age of 20, an African American modern dance troupe that drew from many cultures within the African Diaspora.

August 26, 1959, O̩ba Waja became the first African born in America to become fully initiated into the Oris̩a-Vodoo African priesthood by African Cubans in Matanzas, Cuba, and became known as Efuntola Osejiman Adefunmi. After his return to the United States, he formed the Yoruba Temple in Harlem in 1960. The temple, committed to preserving African traditions within an American context, was the cultural and religious forerunner of Oyotunji Village.

He later traveled to Haiti where he discovered more about the Yoruba culture. Armed with a new understanding of the African culture, he found the order of Damballah Hwedo, Ancestor Priests in Harlem New York.

This marked the beginning of the spread of the Yoruba religion and culture among African-Americans. He later founded the Sàngó Temple in New York and incorporated the African Theological Arch Ministry in 1960. The Sàngó Temple was relocated and renamed the Yoruba Temple.

With the rise of black nationalism in the 1960s, King began to envision the construction of a separate African American nation that would institutionalize and commemorate ancestral traditions. In June of 1970, he fulfilled this vision with the creation of Oyotunji African Village.

It was during this time that he also established a new lineage of the priesthood, Orisha Vodoo, to emphasize the tradition's African roots. Today, over 300 priests have been initiated into this lineage and the African Theological Archministry, founded by Oba O̩funto̩la Oseijeman Adelabu Adefunmi I in 1966, now serves as the umbrella organization for the Village.

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To further his knowledge of Yoruba culture, he traveled to Abeokuta in Nigeria in 1972 where he was initiated into the Ifa priesthood by the Oluwo of Ije̩un at Abeokuta, Ogun state, in August of 1972. He was later proclaimed Alase̩ (Oba-King) of the Yoruba of North America at O̩yo̩tunji Village in 1972.

In its early years, Oyotunji Village was home to as many as two hundred people. Today, its residential community consists of few African American families, governed by an oba (king) and the community's appointed council.

Each family is committed to the teachings of the Yoruba tradition, which include a religious understanding of the world as comprised primarily of the "energies" of the Supreme Being Olodumare, the orisha deities, and the ancestral spirits. This religious world is maintained spiritually through rituals, chants, music, sacrifice, and annual ceremonies.

Oba Efuntola Osejiman Adefunmi passed away on Thursday, February 10th, 2005 at O̩yo̩tunji African Village in Beaufort County, South Carolina. Since Adefunmi's death in 2005, the village has been led by his son, the fourteenth of twenty-two children of Oba Efuntola Osejiman Adefunmi, till date.

The O̩ba title is referred to as "O̩lo̩yotunji" of O̩yo̩tunji.

Everything You Should Know about Female Genital Mutilation

My question goes thus; if males are circumcised, then why shouldn’t females be circumcised, after all they propagate gender equality in all sense. The question was accompanied with people murmuring and conceding to the point he just made. One could see the dismayed look on the speaker on the type of question the student asked.

Well, male circumcision and female circumcision are quite different because of the anatomical structures. The male circumcision involves the removal of foreskin while female circumcision involves the removal of the clitoris which stimulates nerve endings. It’s not a gender based equality fight. I hope that quite answers your question. The speaker answered.

Any other questions bothering you, feel free to ask.

Isn’t it just a clitoris, so what if the clitoris is removed? Is there a medical effect in any sense? Does it stop urine or period?

It’s a part of the anatomical structure of the female reproductive system, Clitoris can be likened to the male organ that stimulate nerve endings and enhances pleasure. It’s a violation of the human right on one’s body to remain unharmed, and unscarred. The medical effects are in various forms from use of unsterilized instruments, uncontrollable bleeding , and infection, The statement “It has more harm than good in the case of genital mutilation holds no water. It basically has all harm and no good.
And now, we’ve come to the end of the question and answer segment, I sincerely hope we’ve done justice to the individual questions and you’re more enlightened on the subject of Female Genital Mutilation. So go ye into your various local communities and start enlightening them on the danger of genital mutilation. The speaker concluded.

The Stand to End Female Genital Mutilation initiative conceived by JCIUI (Junior Chamber International University of Ibadan Chapter) to create awareness on genital mutilation and sensitize people on dangers inherent in the practice witnessed a massive turn around by the students. The various questions asked, the silent albeit loud whispering, brought one transient detail into limelight, “IGNORANCE” supposedly from people who are being educated in the four walls of the school. If people supposedly receiving knowledge in character and learning are that clueless and unaware, then what hope do the unlearned people who are neither enlightened, have no opportunities to, lack basic education about female gender mutilation?

Read: Twin Sisters Impregnated by Same man in Akwa Ibom Dedicate Children

Some individuals don’t even know what a Clitoris is, its importance and why it should exist. One could hear the silent albeit loud whispers of a girl saying “What is a clitoris? And how do I know if I have clitoris or not, or it has been circumcised”

The events unfolding revealed a lot about the true ignorance the students possess and their justification of this self-possessed ignorance. How then do we expect these students to properly create awareness, sensitize the local communities on dangers inherently associated with genital mutilation? Ignorance is no bliss. It’s not okay not to know, but it starts getting better when one truly seeks out to know more. Here’s to fully sensitize the youth to know more about FGM (Female Genital Mutilation).

Female Genital Mutilation is a global issue commonly practiced in Africa and Middle East. According to the Nigeria Demographic and Health Survey (NDHS) 2013, one in four women, aged between 15 – 49 years has been circumcised. FGM is hugely practiced in local communities. In Yoruba, it is called “Di dabe fun omo obinrin”, in ibo, it is “Ibi Nwanyi Ugwu” while in Hausa, it is “Kaciyan mata”.

What is Female Genital Mutilation?

Female Genital Mutilation (FGM) is a social norm and tradition that has prevailed over the years. According to World Health Organization (WHO) it includes all procedures involving the partial or total removal of the External Female Genitalia for cultural or non-medical reasons. FGM is also commonly called Female circumcision but however does not fully explain the act; thus leading to another question;

External Female Genitalia?

This includes the reproductive part of the female body. It includes the outer lips (labia majora), inner lips (labia minora) and the clitoris, a small and sensitive organ on top of the inner lips.

What part of the female genitalia is cut off during FGM?

This hugely depends on the type of FGM being performed, and it varies from communities to communities. In the next few lines, let’s discuss the types of female genitalia mutation.

Type I: Also called CLITORIDECTOMY. It involves the removal of the prepuce, with or without cutting all or part of the clitoris.
Type II, also called EXCISION. It involves the complete removal of the clitoris with total or partial removal of the inner lips (labia minora) of the vagina.
Type III, also called INFIBULATION. It involves the removal of part or all of the external genitalia and the vaginal opening is stitched allowing for a small space where urine and menstruation can pass through. This is the most dangerous FGM type. Surgeries are usually done on the woman before and after sexual intercourse and childbirth to open and close the vagina.
Type IV, the unclassified type. It involves piercing, scrapping, pricking or making of incision on the clitoris and/or the vagina lops. Harsh substances and herbs are also introduced into the vagina.

Gory details, yes. These are what most girl children have to go through. Some girls are circumcised on the eighth day of their birth, or before age five. Others undergo it before they transit out of adolescence. Sadly, there are cultures that perform it on women few weeks before their marriage.

Who performs FGM and how exactly is it done?

FGM are carried out by Traditional Circumcisers, Traditional Birth Attendants and health workers such as Midwives and Community Health Extension workers
The procedure is done using crude tools like knives or scissors made by local blacksmiths. Some use razors or other sharp object. Sedatives and disinfectants are not usually used. Most times, the objects used are unsterilized. The girl is held down by circumciser, sometimes with assistance, and then the act is done.

Why do people perform FGM on girls and women? Its Myth and Fact
Myth; to respect and preserve culture on female circumcision
Fact; culture is not static; FGM is one culture that should be discontinued.

Myth; FGM prevent promiscuity and preserve virginity until marriage
Fact; FGM has nothing to do with reducing promiscuity, deciding to be sexually responsible is a personal decision.

Myth; to perform rites of passage to initiate the girl into womanhood
Fact; FGM creates a more emotional trauma for girls.

Myth; FGM make the female external genitalia beautiful and clean
Fact; FGM results to markings and scarring, through piercing and making incision with crude instruments.

Myth; FGM prevents the clitoris from getting bigger to compete with male organ
Fact; like every part of the body, the clitoris grows, but it remains small throughout life.

Myth; a woman who fails to be circumcised will not conceive children
Fact; infertility can be caused by numerous factors, becoming circumcised does not make a woman suddenly fertile.

The Effects of FGM on girls and women

There are immediate and long term effects associated with FGM
Immediate Effect of FGM
During the time when the act is being performed, victims may experience

Intense shock
Uncontrollable bleeding causing infection
Severe pain leading to death
Tetanus infection
Hepatitis B and even HIV/AIDS when unsterilized objects are used.

Long term Effect of FGM

The long term effects of include:

Painful urination
painful menstrual period flow for victims of Type III FGM
Painful and unappealing sex due to the damage of female genitalia
Difficulties during childbirth
Bladder and urinary tract infection (UTI)

Psychologically, it leads to low self-esteem, phobia, frigidity, a feeling of incompleteness and depression in the victims.

Conclusion

FGM is rooted in socio-cultural norms and context with no verifiable health benefits. The practice violates the rights of women and girls to; Physical and mental integrity, freedom from discrimination on the basis of sex, freedom from torture, cruel, inhuman and degrading treatments and right to life (when the procedure results to death). With a well-informed mind comes responsibility. The onus lies on us to serve as agent of positive impact to our various communities. The duty to create awareness on the dangers of FGM, affirming the importance of putting an end to FGM, empowering communities on cultural shifts that will lead to an end to FGM.

Everything you Should Know About Ebonyi State Airport

The Ebonyi State Airport is

5 Facts You Need to know about Body Physiotheraphy in Nigeria

Physical therapy (PT), also known as physiotherapy, is one of the medical professions. It is provided by physical therapists who promote, maintain, or restore health through physical examination, diagnosis, prognosis, patient education, physical intervention, rehabilitation, disease prevention, and health promotion. Physical therapists are known as physiotherapists in many countries. Speaking about the emergence of body physiotherapy in Nigeria, the first meeting held by the Society was held on 28 November 1959 in Lagos at a physiotherapist's home. Within a short period (1961-1962) the society was recognised by the Federal Government and other Regional Governments. It was the only body that had the power to negotiate with the governments. Therefore the In addition to clinical practice, other aspects of physical therapist practice include research, education, consultation, and health administration. Physical therapy is provided as a primary care treatment or alongside, or in conjunction with, other medical services.

Nigeria Society of Physiotherapy (NSP) is the embodiment of Physiotherapists in Nigeria, is a member of the World confederation for Physical Therapy (WCPT) and a leading member of the WCPT Africa Region (WCPTA). Physical therapy addresses the illnesses or injuries that limit a person's abilities to move and perform functional activities in their daily lives. PTs use an individual's history and physical examination to arrive at a diagnosis and establish a management plan and, when necessary, incorporate the results of laboratory and imaging studies like X-rays, CT-scan, or MRI findings. PT management commonly includes prescription of or assistance with specific exercises, manual therapy, and manipulation, mechanical devices such as traction, education, electrophysical modalities which include heat, cold, electricity, sound waves, radiation, assistive devices, prostheses, orthoses, and other interventions. In addition, PTs work with individuals to prevent the loss of mobility before it occurs by developing fitness and wellness-oriented programs for healthier and more active lifestyles, providing services to individuals and populations to develop, maintain and restore maximum movement and functional ability throughout the lifespan. This includes providing treatment in circumstances where movement and function are threatened by aging, injury, disease, or environmental factors. Functional movement is central to what it means to be healthy.

5 Facts You Need to know about Body Physiotheraphy in Nigeria

With all the explanations given above about physiotherapy, mind you lets not forget about what Body Physiotherapy entails.

Body physiotherapy is defined as the treatment of problems of the muscles, joints, or nerves, especially using exercises or by rubbing or moving the affected body parts. Mind you there different types of body physiotherapy functioning for different parts of the body and this includes: sport physiotherapy, rehabilitation and pain management. The best among them all is orthopedic physiotherapy.

Therefore, the 5 facts about Body physiotherapy in Nigeria are listed below:

1. Physical Therapy Eliminates The need for Surgery

Physical therapy can not only relieve pain, but completely reverse some conditions or stop them from progressing, eliminating the need for surgery. For many patients, the thought of surgery is overwhelming; it can be expensive, uncomfortable and inconvenient, especially when an extended recovery period is required.

2. Physiotherapy Prevents and Manages Obesity

Physiotherapists can play a role in educating client about weight lost by assessing and planning an exercise program which focuses on energy expenditure modification through exercise. Fitness is also associated with more desirable clinical outcomes in many instances

3. Physiotherapy is Drug-Free

Non-surgical/drug free treatment physiotherapy is a medical treatment for the problems of joints, muscles or nerves by physical methods such as massage, heat treatment, exercise rather than drugs or surgery.

4. Physiotherapists are Health Care Givers

They participate in global health work beyond direct patient care, including advocating for and developing rehabilitation programmes.

5. Physiotherapists can help improve your general body functional performance

Physiotherapists supports people at all stages of life to recover from injury, reduce pain and stiffness and maximize function and quality of life, incorporating physical, psychological, emotional and social well being.

Numerous NGOs Exist Due to Government's Laxity - Bolu Okunlola

NNI: Can we meet you?

Guest: I am Okunlola Boluwatife, a graduate of Law from Obafemi Awolowo University. I am passionate about social change and development. I am the founder and Lead Volunteer of The Keturah Movement; a social change organization and also a craftsman at BOJCrafts.

NNI: How has the entrepreneurship journey been for you so far?

Guest: For me, the entrepreneurship journey has been quite interesting because it is more like a hobby.

Bolu Okunlola, founder, Keturah Movement - Interview

NNI: In managing multiple businesses and your NGO while as a student, how did you manage your time and balance academics and extra curricular activities?

Guest: There wasn't really a specific balance scheme that I strictly followed.

The major drive for the balance between my academics, entrepreneurship and running an NGO is the fact that I enjoy doing them all. I don't allow the time for any aspect to affect the others and that has somehow helped build a healthy balance between them all.

NNI:What is your worst business experience?

Guest: Oh, that would definitely be one time that I had to work with a very difficult customer. I made a wallet and there was a glitch in the finishing that a shoemaker did. She was displeased and said nasty things. I apologized and refunded her money, and it was quite painful because I had put in so much work.

NNI: BOJCrafts follows a unique business trend. What inspires your creative products?

Guest: Usually, what keeps my creative juices flowing is the fact that I enjoy the challenge of coming up with new designs and satisfying other people's fashion cravings. I am inspired by the combination of trends, colors, works and achievements of other creatives.

NNI: On Youth Development and growth in Nigeria, do you think we are making progress?

Guest: In order to seek the long term development and growth of a nation, we all know that youth development is a prerequisite. Personally, I believe we're making progress but we're not there yet. The trend these days is that as youths, we do not give quality time to growth anymore, most people now skip the growth process and jump into leadership.

To an extent, I would say that we're making a heads way in youth development and growth in Nigeria. The "lazy youth" mentality is almost now a thing of the past because an average youth now has one or two things we focus on such as businesses, skills and so on.

NNI: Peer influence and Social Media are two notable factors that have great influence on youths- positive and negative. To what extent can you measure these influence?

Guest: The effect of peer Influence on the average youth has been the crux of discuss for the past few years. Most youths do something that they wouldn't otherwise do, because of some form of validation and the hunger to be accepted and valued.

On the other hand, The use of social media has both negative and positive impacts on the youths today. Youths are predominantly the users of the Internet for social interaction. These are the people who cannot imagine life without the Internet, always seeking for ways to connect virtually with everyone in the world.

The effect of peer influence and social media on us today as youths is far reaching, both negatively and positively. And the best antidote for the negative effects is to create a balance in both aspects.

NNI: You run a Non- Governmental Organisation. How do you give back to the society?

Guest: We basically focus on social change and contributing our quota to make the world a better place.

A Recent Project of the Keturah Movement

We organize and volunteer for events relating to childcare, female and youth empowerment, community development and poverty alleviation among others.

NNI: What is your take on the existence of many NGOs? Do you think that societal impact is relative to the number of NGOs in existence?

Guest: NGOs play a very crucial role in the well being of mankind. There are many things that the governments would not be able to cater for and the NGOs cover that field.

The mentality behind the high rise of NGOs is basically a reflection of laxity on the part of the government. But we cannot overemphasize the great positive impact that this brings. More NGOs means more hands to help other people. I believe that the greatest empowerment we can give to societal change is directly empowering our local communities permanently. This is a problem that most NGOs are trying to tackle. However, I agree that societal impact is relative to the number of NGOs in existence.

NNI: What is the Tzedakah4Keturah Project about?

Guest: Tzedakah4Keturah is an initiative of The Keturah Movement. It is a social purpose business where we sell products and the entire profit goes into charity. We set up the enterprise to tackle two social issues: Healthcare and Child education. It was inspired by the idea that every child deserves quality education and human being deserves quality healthcare. The yearly project tagged "Tzedakah" visits public schools to donate learning materials, hospitals to donate healthcare aids and also rural areas for sensitization on physical and mental health.

NNI: What is your advice to fellow young individuals?

Guest: To my fellow young individuals, I'd love to say we should try to let go of worrying too much about the future. Concentrate on being in the here and know and life will be more fulfilling. We can only take care of the future when we learn how to take care of the present moment. What's the fun in it all if we already have it all figured out? I think it's best that we create a space for ourselves to grow at a convenient pace and take it one step at a time.

NNI: Thank you very much for your time

Guest: Thank you so much for your patience.

Rape victims and survivors suffer great trauma what with all the commotion raised by internet users who took to various social media platforms to pour out their grievances after the release of Busola Dakolo's interview. A lot of people had a lot of things to say about the issues raised in the video and there were back and forth arguments about who to believe and who was lying. My thoughts? Well read on.

It takes a lot of strength, especially mental, for a person to come out and say he or she was raped and when such persons do come out let us, mere outsiders, not be too quick to judge and cast blames. Rape is a very painful experience, one that cannot be quickly forgotten, if at all it is gotten over. It does a lot to a person's self-esteem that most victims turn out to be desperate people who search for self-validation everywhere even at places where it is obvious that it cannot be found. I implore us all to show more attention and compassion to people that will come to us to report any sort of sexual violations they suffer.

There is a lot of pretense in the society today. A lot of people only get involved in conflicts when a well-known persona is a party but when the victim is an unknown person it becomes no one's business. Taking reference in Busola's case, her story became this popular only because she is a public figure. We should do our part and not turn deaf ears when the story is that of Nkechi, an helpless sixteen year old student that live in a local town. Let us please stop with the hypocrisy.

The shame culture that is practiced by Nigerians is a sad one indeed. It makes it so that victims of rape are ashamed and afraid to come out and tell their stories. They get to deal with the trauma that comes with the experience and also have to face the stigmatization that coming out will attract with it. Nobody ever wishes to be raped and it is entirely unfair to even suggest that the victim is to be blamed; the victim is never the cause. It is, therefore, our collective responsibility to create a society that respects rape victims as the survivors they truly are and to hold them at a high pedestal that is the complete opposite of the ridicule they would otherwise be put through.

Now there are a lot of rape apologists out there justifying rape and giving stupid reasons and excuses such as, 'It's not rape when she was dressed provocatively', 'His no usually means yes', 'They deserved it'. Let me set this straight, sex without consent is rape. Sex with another person without the person's permission is rape and there is no such thing as silent approval. If you want to save yourself from being labelled as a rapist do not have sex with someone that is showing any sign of reluctance but instead go on to some other person that shares mutual interest with you. Trust me, there are many people out there that will meet your taste.

Another thing to discuss is rapists themselves. Do not be the unfortunate being that will forcefully take what is not freely given to you. Always consciously and deliberately try not to be in a situation where you'd have to sexually assault somebody, it is an advice I will always give to people that know they are weak in that respect. If you're someone that struggles with issues that make you do things you would rather not do then save someone the heartache and seek help, professional or not.

Furthermore, it will be a great crime to falsely accuse someone of rape when there was a consent before the action. A lot of people have chosen this period to bounce their pain on their preys. The false accusation is as costly as the rape offence itself. Because, this will not only tarnish the integrity and image of such person that has been wrongly accused, as the label will remain as a skin on such person, if not forever, but always.

As I conclude, my heart goes out to every person out there who has had to experience such hateful, depressing and painful ordeal, what happened is not your fault, you're stronger than you think and you're worthy of more. Love.

Twin sisters who were impregnated by the same man in Akwa Ibom have dedicated their children in church. According to a Facebook user, FearGod Akpakpan, who posted the story in a Facebook group (Sitippe Akwa Ibom), he said the dedication took place on Sunday, June 25, at Christian evangelistic church Ikpe Akpa Ewe, Oruk Anam LGA in Akwa Ibom State.

The post, however, has caused an outrage as members of the group are accusing the church of promoting polygamy while others celebrating the man and his family. See more photos and reaction from people after the cut..

Twin Sisters Impregnated by Same Man in Akwa Ibom Dedicate Children

The problems in our society are quite appalling. Different problems everyday, it is quite disheartening to wake up to this awful news daily. From rape to racism and others. What's happening to the world?

Why do we train our women to be responsible and forget to train most of our men?
We live in a society where the woman is blamed for being raped. Rape is never the victims' fault because no body wants to be raped. We tell our women to dress well to avoid rape but it is not about the dressing. Modestly dressed people get raped, babies are raped and we blame it on the dressing of the woman. We have freedom to dress in the way we like but then we become scared.

We live in a society where we let innocent women be raped, get blamed and die of depression or sometimes even get killed by the rapist while the rapists roam the street like innocent people. Most women who get raped can't even speak up because of the fear of been condemned by the society. It's true that men also get raped but the cases of male rape is very low compared to that of women.

We need to be bold and speak up. We are the change we want to see in the world.

Violence against women and girls is one of the most widespread violations of human rights. It further intensified during the Covid19 with increasingly alarming rate of sexual violence during the lockdown and curfews. It was further tagged as the "Shadow Pandemic" ravaging the world amidst the Covid 19 health crises by United Nations Women Executive Director

Global estimates published by WHO indicate that about 1 in 3 (35%) of women worldwide have experienced either physical and/or sexual intimate partner violence or non-partner sexual violence in their lifetime. Yet to date, only two out of three countries have outlawed domestic violence, while 37 countries worldwide still exempt rape perpetrators from prosecution if they are married to or eventually marry the victim. Furthermore, 49 countries currently have no laws protecting women from domestic violence.

This year marks the 25th Anniversary of the Beijing Declaration and Platform for Action, the most visionary agenda for advancing women’s rights everywhere, of which Nigeria is a signatory. The COVID-19 pandemic has dampened what should have been a year of reflection on the progress made and strategising on concrete actions to address urgent issues such as gender-based violence.

Here are just 5 ways we all can make a difference, safely and impactfully in ending Gender Based Violence.

1. Start Conversations to end the Silence Culture

Violence against women and girls is a human rights violation that’s been perpetuated for decades. It’s pervasive, but it’s not inevitable, unless we stay silent. Igniting the fire is a step in awareness.

2. Always take a Stand against rape culture

Rape culture is the social environment that allows sexual violence to be normalized and justified, fueled by the persistent gender inequalities and attitudes about gender and sexuality. Naming it is the first step to dismantling rape culture.

Every day we have the opportunity to examine our behaviours and beliefs for biases that permit rape culture to continue. Examining our various definition of masculinity and femininity, and how our own biases and stereotypes influences our decision. Collectively, we can all take action to stand against rape culture.

3) Listening to and believing survivors

When women share their story of violence, they take the first step to breaking the cycle of abuse.

It’s on all of us to give the safe space for women's needs to speak up and be heard.I t’s important to remember that when discussing cases of sexual violence, a victim’s sobriety, clothes, and sexuality are irrelevant.The perpetrator is the sole reason for assault and must bear the responsibility alone. Calling out victim-blaming and countering the idea that it’s on women to avoid situations that might be seen as “dangerous” by traditional standards.

Survivors of violence are speaking out more than ever before, and everyone has a role to play to ensure they can have justice.

4) Understanding consent

Freely given, enthusiastic consent is mandatory, every time. Teaching people that rather than listening for a “no,” make sure there is an active “yes,” from all involved. Adopting enthusiastic consent in our various life and talking about it.

Phrases like “she was asking for it” or “boys will be boys” attempt to blur the lines around sexual consent, placing blame on victims, and excusing perpetrators from the crimes they have committed.

5. Shame Perpetrators

Women most times suffers from victim blaming, society shaming and talking point after experiencing violence. In our society today, we talk about how many women were raped like statistics not how many men rape women. We talk about how women can protect themselves from rape not how men should stop raping women.We call men who rape or harm women DOGS but dogs don't harm/rape. We must ensure that perpetrators of violence against women are shamed and ridiculed collectively while justice is duly served to the victim.

Conclusion

Conclusively, the effects of the COVID-19 pandemic threaten any progress that has been made in tackling gender-based violence. Nigeria must ensure that its recovery from the pandemic promotes a more gender inclusive society, where women and girls’ rights are protected and their opportunities promoted, so that the progress made in the last 25 years was not in vain. Ending violence against women is everyone’s business and you have a role to play.

Opinion: Partners for Developmental Revolutions: Youthocracy by Ekpa Stanley Ekpa

Myriads of theorizing upon predictions, Africa is gradually earning a swelling reputation for over romanticizing ideologies than taking bold actions to concretize her developmental fortunes. And whereas in climes where development is done than said, leaders forecast the positive impact of development on successive generations; in jurisdictions where development is preached, every rhetoric of UN, IMF, World Bank is reechoed, while we wait for Macron or Obama to win elections, or for U.S., Japan and Russia to monopolize the outer space before we begin to chant in plagiarism 'yes we can'.

But it will be uncharitable to hold that there is nothing progressive and developmental about the African continent, it is rather apposite to x-ray the pace, innovativeness and committed sincerity in actualizing meaningful development in Africa and the significant roles youth must play in the path to Africa's renewal. The truism that youths are the trustees of a nation's peace and prosperity begets the the socio-political concept of 'Youthocracy'. The idea that young people with transcendent credentials of entrepreneurial and leadership savvies, competence, patriotism, and globally liberal can re-engineer societal progress, development and peace. How then can youth's resourcefulness: intellect, energy, resilience, aspirations, time, vigor and hope be harnessed to proffer sustainable solutions to mankind's demanding challenges?

Turning against astonishing odds, young men and women globally are becoming increasingly involved in reshaping the affairs of their nations and the world. This must not be seen as an age war against the older generation, but a strategic societal partnership to translate youth's resourcefulness for social justice, peace, sustainable development and security. From Former U.S. President Barack Obama to Canadian Prime Minister Justein Trudeau, to the eloquent David Cameron of Britain, to Prime Minister Alexis Tsipras of Greece and President Emmanuel Macron of Franc, the narrative is gradually dispelling all doubts of youths' leadership capacity and capabilities.

There are legion of legal framework for youthocracy scattered all over different jurisdictions which are not limited to the International Covenant on Political and Civil Rights; Article 12 of the United Nations Convention on the Rights of the Child; the Convention on the Elimination of All Forms of Discrimination Against Women; the African Youth Charter; and the Nigerian National Youth Policy (2009). In Nigeria, while the advocacy for the alteration of Sections 65, 106, 131, and 177 of the 1999 Constitution of the Federal Republic of Nigeria as amended, to reduce the age qualification for political offices through the Not Too Young To Run Bill gains momentum, it is apt for youths to deliberately design a broader possibilities for their strategic involvements in societal affairs and decision making for development. The problem is not solely with the current legal regime that places age limit for youth's participation in elective politics, but on youths playing relevant roles that sufficiently prepare them to run at the significant time. Obama started as a community worker and even with his Harvard law certificate he knew what he wanted and most appropriate moment for him; instead of the youth from minority ethnic nations to complain all day about the politicized marginalization of the minorities in Nigeria's governance structure, political wisdom demands of them to strategically reach out to other young people in other tribes and build reliable alliances across groups while trying to understand the thinking of the diverse ethnic nations of Nigeria and their cultural richness. Through this we can intermarry, build inte-tribal and religious confidence for trust and true friendship.

In our generation, the most enabling legitimacy for youthocracy stems from the state of underdevelopment in the developing world, fearful global insecurity, widening unemployment, absence of gender and social justice amongst other social ail. Because the disasters hit us the most and because we are victims of these social challenges, the onus lies on us to lead the drive to re-engineer mankind, our nations and societies through our high-tech, entrepreneurial and leadership savvies and skills. The creed of youthocracy enshrines essential ingredients in service leadership such as sophisticated intellectual capital; progressive ideologies; rare courage and strong will for bold actions; innovation and ideas that alter status quo, and abiding patriotism that defies greed and corruption. Youthocracy produces youth that recognize the impact of their academic learning and degree on development and the promotion of societal good or nothing else. Those considered apostles of youthocracy are imbued with the credentials of credibility and uncompromising life standard for excellence, possessing unique values for services, good governance, and selfless.

With youthocracy accepted as an essential lexicon for our progress, we must then proceed to shun all unnecessary expectations for miracle or magic development, developmental revolution will prompt real development in all sectors of Nigerian economy for all components of our federation through strategic innovation for lasting change. In my earlier piece titled 'THE DEBT OF DEVELOPMENT: YOUTH & DEVELOPMENT ON TRIAL', I wrote that 'the widening state of poverty, underdevelopment, ethnic and religious sentiments across national lines call for the Nigerian youth to take corrective measures to redefining and reclaiming Nigeria's dream and greatness. Our generation in leadership must imbue ourselves with strong and patriotic characters and values to build strong institutions; build our economy for global competitiveness; create newie job opportunities through sustainable economic diversifications; we will build our technological sector and find new scientific solutions to old challenges; we must reestablish a global educational system that really support entrepreneurial innovations and can harness the impact of university degree on development; we must reduce the cost of governance to cater more for the welfare of our general workforce; we can not afford not to build quality healthcare system to avoid travelling abroad for every little medical attention'. Youthocracy enshrines youth's governance in diverse sectors and not necessarily politics alone as against the current sole trade in desire of many people with the syndrome of 'quick-money-through-politics'. Young people must exhibit stellar leadership exceptionalities in political, corporate, religious and traditional institutions.

Youthocracy will enact shared volunteerism in governance, reducing the 'glamorousness' of our political culture and drastically cut the cost of governance to focus more on the welfare of workers for productive and social security than the welfare of few politicians. Shared volunteerism in youthocracy means that the young leaders have to sacrifice and share their major leadership entitlements for the common benefits of the generality of the people. The young leaders have to invest more in developing both the human capital of her people and the natural resources of the state for state development.

It is already out of fashion to keep blaming the old men at the exit lodge of our nation's affairs but even more woeful if our generation turns a disastrous liability obstructing our progress, integration, security and development just as most of our retiring leaders did. The relevant youth must therefore, proclaim his usefulness through the manifestation of his content for solutions to societal issues at all time. Define your life identity; register a business and start your entrepreneurial passion no matter how small if you are business inclined; participate in electoral process if you are qualified; join voluntary or pro bono community edifying engagements; support advocacies for common societal good. The truth is these things may not immediately make you rich but will certainly define your path to genuine success in life. My fear is however engaged by youth's excessive scrambling for materialistic honour and luxury which somehow is not a fault of a handful few. Make no mistake to misconstrue my opinion as anti-richness, for God forbid that we teach poverty as a virtue or an appreciable state of life but hard work, patience and legitimacy to success are familiar factors for good society. And matter-of-factly, the society's contributory negligence and failure to institutionalize social security largely push the youth to avoidable crimes with internet fraud as an average rich youth's rescuing career. And this is the case not becaus the youths naturally desire to occupy such huge criminal identity but for the unfriendly environment and lack of opportunity to actualize one's potentials and legitimately make ends means. There is however no acceptable excuse for criminality.

And because our future is nearly butchered to emptiness by greedy politicians, we must make haste to recreate a nation of new possibilities for our generation and hope for the generations after us by harnessing our demographic and voting strength, resilience, and intelligence in defence of our democracy and development. Though it is in the best interest of governments at all levels to ensure inclusive youth participation in major decion-making and development process of our nation, the stake lies more in the hands of the young people to rekindle they role in diiferent sectors of nation building from local governments to federal level. In our time, you will be certified a great man if racism, tribalism and religious fanaticism is not found in your attribute; you will be considered rich if you cherish ideologies that promote collective good against personal greed; you are exceptional if you imbue yourself with distinguishing skills, competence and capacities to save the world, for in all these shall mankind be free.

For the youths to make lasting impact, their may consider building sustainable partnerships both in business and politics as well as other endeavours of life. Partnerships produce assurance of results where individual strength could fail. Given the large scale of our socio-economic and leadership challenges, an individual's ideas and strength may not be sufficient to execute giant developmental investments, community projects and leadership initiatives, hence, the compelling need to combine talents, skills and fund for more prosperous results. This will enable youths to credibly start up value adding ventures legitimately with better prospects for greatness. A readily instance is the All Times Law Partners projected to be Africa's largest legal partnership by 2025, offering clients expertise solutions in different aspects of law and leading in Africa's development transactions.

I love Nigeria my place of origin and the world's most naturally and humanly endowed Nation. The hope of making Nigeria great lies in the hands, heads and hearts of the youths. May God guide us aright to reaffirm our unalloyed commitment to the Partnership for Developmental Revolution in our nation. For certainly if we work faithfully through the valley of patriotism, then the promise of building an export, technology and knowledge based economy is assured; the dream of an efficient and corrupt-free institutions will be achieved; the reality of selfless service in governance will manifest; our infrastructures will be rebuilt to provide basic amenities for the common man; and surely our nation will regain our seat of greatness among the comity of nations.