Nigeria’s nationality question is neither the creation of the Igbo nor the Yoruba. It is the consequence of Hausa-Fulani’s megalomaniac quest for political power in the nation. Yet the Hausa-Fulani accept the fact that both the Igbo and Yoruba hold the key to their attainment of this divine-right objective only if both groups agree to remain suspicious of the other. It therefore becomes obvious that the solution to this national question can only be attained if both the Igbo and Yoruba realize that their mutual understanding and respectof the other’s perception of Nigeria’s progress would save the nation millions in loss of human and material resources.
First, both the Igbo and Yoruba, seen respectively as mentors to other minority ethnic groups in the South and Middle Belt should see their assumed characteristic rivalry, if at all there is something like that, as healthy to the overall development of the Nigerian nation and, not the vice versa. Second, both groups should be aware that this question of Nigeria’s nationality will always persist so long as the Hausa-Fulani feel that without any one of their own being atthe helms of authority in this country, there will be no peace. Andone fundamental means of achieving this Arabian power mentality is to ensure there is perpetual state of political belligerency between the Igbo and Yoruba.
There is no gainsaying the fact that the Igbo have always viewed the Yoruba in a healthy competitive sense and not in the light of a heinous political and economic rival, as such Yoruba political torn-coats of doubtful ancestry as Femi Abdulateef Fani-Kayode tend to insinuate. In the same token, the Yoruba on their part cannot claim that the Igbo presence in their land had been that of a habitual Igbo quest to wrestle their ancestral land from them. Not even the ancestral owners of Lagos State of whom Abdulateef Kayode is not part of, can willingly cast aspersion on their Igbo guests, for the latter have always been their willing partners in the progress of their communities.
The Igbo have never been the problem of native Lagosians but the artificial Lagosians, who come to appropriate their political heritage in the name of Oduduwa. These are the people who control theGovernment of Lagos State today, and turn to use the Igbo as a convenient political scapegoat whenever their devious exploitative machinations against the indigenous Lagosians become obvious.This is mainly because this class of artificial Lagosians has always seen the Igbo as the only veritable fall-back strategy by which means the native Lagosians could gain their internal independence from their co-Oduduwa oppressors.
It is on record that during the First Republic both Lagos and Ibadan, the two most prominent Yoruba cities heavily relied on the Igbo-led NCNC for the actualization their political objectives against the Obafemi Awolowo-led Action Group. Even Chief Victor Fani-Kayode, then the Chief thug to Chief Obafemi Awolowo fell out offavour with his master in 1959 his point of refuge was Dr Nnamdi Azikiwe, who promptly appointed him Leader of Opposition in the Western House of Assembly that same year. Chief Obafemi Awolowo took the same line of seeking Igbo succor when he ordered his followers while in prison to ally with the Igbo-led NCNC to forge a common front against reactionary forces in Nigeria of which Chief Victor Fani-Kayode a.k.a. Fani-Power was one such element. So Chief Femi Abdulateef Fani-Kayode lacks every moral pedigree to speak for the Yoruba nation because his father had been a Yoruba quisling, and above all not a true Yoruba son.
Today one fact is pertinent to anyone who savours in the stream of cyclic history Historyrepeats itself only to those who stubbornly refuse to learn from its lessons. There is no doubt that with the approach of the epic political battle of 2015, many desperate and opportunistic attempts would be made by some political desperados, particularly those whose political garbs are woven in uncertain future to cause the repeat of Nigeria’s sad political history. This is the ship Chief Femi Abdulateef Fani-Kayode finds himelf today. He has been out of power and with it came out of money. He is thus in a mission of survival, albeit in a most fatal approach.
Chief David Oluwafemi Adewunmi Abdulateef Fani-Kayode is the least of any Yorubaman to cast any form of aspersion on Igbo contributions to the development of Lagos State, for he is not of original Yoruba protegy. He cannot identify his line of ancestry beyond his great-grand father Reverand Emmanuel Adedapo kayodes, a Nupe Sierra Leonean captive of the British Anti-Slavery squad from a Portuguese Slave merchant vessel of the coast of Dahomey. Reverend Emmanuel Kayode was eventually adopted as a house-boy by Bishop Samuel Ajayi Crowther who gave him Yoruba names and subsequently trained him up to Fourah Bay College, Freetown and enlisted him as an Anglican Priest. Reverend kayode, in line with the tradition of the Saro-Yoruba of the time, subsequently adopted Ife as his ancestral home in a bid to historically confirm his new Yoruba identity.
Read it up:http://graciousgracegardens.wordpress.com/2013/08/24/breaking-news-femi-fani-kayode-is-not-even-yoruba-after-allhaunted-by-a-nupe-ancestry-fighting-a-foggy-yoruba-identity-complex/
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