OLOYE FCB ❇️

Our manifesto, the Reset Agenda is available for downloads here seyimakinde.com/wp-content/u… #ResetAgenda #ResetNigeria #MakindeDaura2027

“dont piss this group off or they wont vote your candidate” isnt the revolutionary stance you think it is. thats all im saying

What do you want to achieve with this post? Some of you are just so naive and abysmally unintelligent emotionally. Moron.

Nobody cares about Yoruba people voting for him, in fact my life takes little to no damage if Tinubu wins so you can vote for Carter efe even

In 2026 You think you're doing anyone a personal favour by voting for good governance 😂 please don’t vote for good governance you hear?? Vote according to sentiments. If the country is good all of us will enjoy it ; if they country is bad all of us will suffer. Keep it up please

Did he?? Lol. On this same TL? This topic he has been avoiding?? Abeg no out talk for my mouth my bro.

Who is stopping you? Asiere olopolo dudu

2027:If they k+dnap our children, I will enter the bush with them—Presidential candidate Peter Obi vows to personally join rescue efforts if elected President Presidential candidate of the Nigeria Democratic Congress (NDC), Peter Obi, has vowed to take a hands-on approach to insecurity, saying he would personally join efforts to rescue Nigerians abducted by criminals if elected president in 2027. Speaking at a town hall meeting in Enugu State on Thursday, Obi said Nigeria needed a president who would be active, accountable and directly involved in tackling the country’s challenges. “If there is a general bush, I will be in that bush with them,” he declared. “As President of Nigeria, I will unite Nigeria. As President of Nigeria, I will secure Nigeria. We will deal with insecurity. I will not be president and somebody will k+dnap our children; we will enter the bush together.” Obi, who has been touring different states ahead of the 2027 elections, said Nigerians were battling hunger, unemployment and insecurity. “Today, our country is suffering. Today, people are hungry. Our children do not have employment. Today, Nigeria is not secured,” he said. He also challenged President Bola Tinubu to tour the country and explain his administration’s performance, including how borrowed funds have been spent. “Our President must come and account for three years he’s been in office. He cannot stay in Abuja, and want us to vote for him. No! This job requires energy, requires travel,” Obi said. “As President of Nigeria, we will put emergency on corruption. People must stop stealing public money. Public money must be used for public good,” he said. Obi urged Nigerians not to support him based on ethnicity, insisting, “Don’t vote for me, because I’m an Igbo man. Please, I’m asking for your vote because I’m the most qualified to be President of Nigeria.”

All Project and Appointment to Ede .. Osun really entered one chance. You see this Saturday We are Sending out this Tainted blood out with our votes !!!

Thank God you wont be Osun State Governor when the State Police actually begins . I’m sure na Tainted blood you go use fill am . Adios Orobo

All are full blooded except one Tainted blood from Osun State

First, your disappointment is not my cup of tea. Neither is the discomfort of you or your fellow travellers at having your bigotry called what it is. A spade remains a spade, even when the people wielding it would rather we called it cultural preservation. As for my supposed silence on the disparagement of Yorùbá women and the appropriation of Yorùbá heritage, if you have not encountered my contributions in those areas, that is hardly my problem. People choose what they see, what they ignore, and what they remember. I am not obliged to submit an inventory of my convictions to earn the right to express another. Again, I do not do what I do for your validation. Now, to the substance of your argument. Nobody said Yorùbá people should abandon their cultural identity. Nobody said ethnic consciousness is inherently wrong. The question is why a Yorùbá man marrying a woman from Britain or New York is apparently less threatening to some cultural custodians than that same man marrying an Igbo woman from Enugu. If your concern is genuinely cultural continuity, why does geographical distance seem more tolerable than ethnic difference within the same country? You cannot evade it by changing the subject. And honestly, where are all these erase and replace, survival or extinction, and existential-threat talking points coming from? Why are we importing American right-wing rhetoric into a Nigerian context that does not map neatly onto theirs? We are talking about one of the largest ethnic groups in Nigeria, one of the most urbanised ethnic populations in West Africa, with a substantial diaspora. What exactly are we so terrified of losing, and to whom? At what point does cultural preservation become an excuse for manufacturing enemies? Yes, other ethnic groups have their prejudices, their interests, and their anxieties about cultural survival. So what? If a Hausa man is hostile to an Igbo woman, criticise him. If an Igbo family rejects a Yorùbá son-in-law out of ethnic chauvinism, criticise them too. But the existence of bigotry elsewhere does not absolve anyone of the bigotry here. Other people behaving badly is not a moral defence. Preserve the language. Teach the history. Practise the traditions. Pass on the names, the philosophy, the art. Do the work. But if the survival of Yorùbá culture depends on whom a Yorùbá man is permitted to marry, perhaps we should be asking uncomfortable questions about the strength of the culture we claim to be defending. You invoked idealism versus realism as though understanding the realities of Nigeria requires us to surrender to them. It doesn't. Understanding why ethnic prejudice exists is not the same as legitimising it. We can acknowledge Nigeria's tribal politics without reproducing its worst instincts in our private lives. Finally, my being a beneficiary of Yorùbá culture is precisely why I reserve the right to interrogate what is done in its name. I write Yorùbá literature, work with Yorùbá oral traditions, and dedicate my practice to expanding the possibilities of our cultural expression. I do not need to turn my cultural identity into an instrument of hostility to prove my commitment to it. A culture that can survive only by policing love and treating its neighbours as existential threats is not demonstrating strength. It is advertising fear. And no amount of cultural rhetoric can make fear look like wisdom. Ire o.

First, your disappointment is not my cup of tea. Neither is the discomfort of you or your fellow travellers at having your bigotry called what it is. A spade remains a spade, even when the people wielding it would rather we called it cultural preservation. As for my supposed silence on the disparagement of Yorùbá women and the appropriation of Yorùbá heritage, if you have not encountered my contributions in those areas, that is hardly my problem. People choose what they see, what they ignore, and what they remember. I am not obliged to submit an inventory of my convictions to earn the right to express another. Again, I do not do what I do for your validation. Now, to the substance of your argument. Nobody said Yorùbá people should abandon their cultural identity. Nobody said ethnic consciousness is inherently wrong. The question is why a Yorùbá man marrying a woman from Britain or New York is apparently less threatening to some cultural custodians than that same man marrying an Igbo woman from Enugu. If your concern is genuinely cultural continuity, why does geographical distance seem more tolerable than ethnic difference within the same country? You cannot evade it by changing the subject. And honestly, where are all these erase and replace, survival or extinction, and existential-threat talking points coming from? Why are we importing American right-wing rhetoric into a Nigerian context that does not map neatly onto theirs? We are talking about one of the largest ethnic groups in Nigeria, one of the most urbanised ethnic populations in West Africa, with a substantial diaspora. What exactly are we so terrified of losing, and to whom? At what point does cultural preservation become an excuse for manufacturing enemies? Yes, other ethnic groups have their prejudices, their interests, and their anxieties about cultural survival. So what? If a Hausa man is hostile to an Igbo woman, criticise him. If an Igbo family rejects a Yorùbá son-in-law out of ethnic chauvinism, criticise them too. But the existence of bigotry elsewhere does not absolve anyone of the bigotry here. Other people behaving badly is not a moral defence. Preserve the language. Teach the history. Practise the traditions. Pass on the names, the philosophy, the art. Do the work. But if the survival of Yorùbá culture depends on whom a Yorùbá man is permitted to marry, perhaps we should be asking uncomfortable questions about the strength of the culture we claim to be defending. You invoked idealism versus realism as though understanding the realities of Nigeria requires us to surrender to them. It doesn't. Understanding why ethnic prejudice exists is not the same as legitimising it. We can acknowledge Nigeria's tribal politics without reproducing its worst instincts in our private lives. Finally, my being a beneficiary of Yorùbá culture is precisely why I reserve the right to interrogate what is done in its name. I write Yorùbá literature, work with Yorùbá oral traditions, and dedicate my practice to expanding the possibilities of our cultural expression. I do not need to turn my cultural identity into an instrument of hostility to prove my commitment to it. A culture that can survive only by policing love and treating its neighbours as existential threats is not demonstrating strength. It is advertising fear. And no amount of cultural rhetoric can make fear look like wisdom. Ire o.

Well, you mentioned Igbo not me. May I ask why?

Do you know how crazy it is that some of the tribal identities we are so fixated on were engineered by Oyinbo? Let’s use the “Yoruba peoples” tribal identity as an instance. The Yoruba tribal peoplehood was artificially engineered for easier colonial administration. We were not a monolithic group. The Ẹkiti, Òndó, Ìjẹ̀bú, Ẹgba, Ìjẹ̀ṣà, Ìgbómìnà and others were not always “Yorubas.” If you time-travelled to 1825 and insisted that an Ẹgba person was Yoruba, they might not only be confused — it is likely that they could be offended. Treating Yoruba as an ancient, primordial tribe is anachronistic and historically indefensible. It is well documented that the word “Yoruba” was an exonym — a tag given by outsiders. Ahmad Baba of Timbuktu used “Yariba” around 1613–1615 for the Oyo. Northern traders (Hausa and others) applied it specifically to the Oyo peoples. In fact, there is no evidence of self-use of the word Yoruba by the precolonial Oyo peoples themselves as a broad ethnic label, and none whatsoever among the non-Oyo groups. During the Kiriji Wars (1877–1893), the Ẹkiti-Parapọ alliance (Ẹkiti, Ìjẹ̀ṣà and allies including elements of Ìjẹ̀bú, Ẹgba, Ìgbómìnà and others) fought the Ibadan military state (heir to Oyo imperial power) for autonomy. It was not Yoruba fighting Yoruba — they were independent nations fighting to protect their sovereignty. So how did everyone become Yoruba? The colonialists homogenized all of us by mechanically standardizing the Ọ̀yọ́-Ìbàdàn speech into a uniform, artificial written language called Yorùbá Àjùmọ̀lò. Samuel Ajayi Crowther’s 1843 Vocabulary of the Yoruba Language (and subsequent Bible work) was based on the Oyo dialect. To save money on printing Bibles and schoolbooks, European recategorized distinct languages as “local dialects.” Then, through Lord Lugard’s Native Authority system after the 1914 Amalgamation (formalized in the Native Authority Ordinance of 1916 and later revisions), the British state turned this missionary work into a tool of governance. Our ancestors became stuck in rigid “tribal” census categories, they appointed standardized rulers to collect taxes, and turned sovereign citizens of independent city-states and republics into predictable, manageable colonial subjects. Yes, this identity is real today. But its reality is relatively modern, administrative, and politically charged, not primordial. Many of us mistakenly wear our tribal identity as though it were a sacrosanct, eternal or primordial delineation: it is not. Like the Yoruba tribal categorization, many others are just neat little folders they fostered to organize us. If it was a bond formed for your enemy’s convenience, then it is malleable enough to be reformed for strategic survival, defense, and collective prosperity.

What culture are we destroying? Please tell me how we are destroying culture when it is you MEN who fck around and start blabbing shit about Yoruba babes to these girls. I wonder where the Yoruba girls can’t cook and the Yoruba girls smell narrative stemmed from. Don’t rage bait me please