The Yoruba Nation is the linguistic ethnicity of the Indigenous Yoruba People, a people who have existed from time immemorial, bound by a common language, a common history, a common culture, whose ancestral land lies on the West African Coast, west of the Niger River and extending much into parts of the Benin Republic and other places.

Much of Yorubaland came under British control when the European countries partitioned Africa in 1884, and was later, in 1914, amalgamated with the ancestral lands of other ethnicities, forming what the British named Nigeria.

Before the forming of Nigeria, the Europeans had come, first as trading visitors, which later included the infamous slave trade, and afterwards graduated into colonisation of our ancestral land and people.

This ugly situation continued until 1960 when the supposed independence was granted to Nigeria.

The Yoruba part of Nigeria had earlier, in 1957, been granted official independence before the independence at the federal level in 1960.

Prior to 1957, limited independence had been granted, at which time Yorubaland (then known as Western Nigeria) became a pacesetter in many spheres, including being the first to have television service in Africa, even ahead of some European countries, such as France and Greece.

Yorubaland (as Western Nigeria) also initiated, successfully, free primary education, full employment, integrated rural agricultural programmes which saw the establishment of farm settlements throughout Yorubaland, where experts from government lived with rural farmers with modern amenities provided for decent living. Through this programme, cocoa and other cash crop trade became major income earners for both government and Yoruba farmers; income increased and there was general contentment among the Yoruba populace.

Free and qualitative health care services were also a hallmark of this era in Yoruba history, despite the overall burden of internal slavery known as colonisation and the overall discontent with the British domination of our land.

The British, like they did in the rest of Nigeria, practically held our land and our people under their jackboot, more so before partial independence, and later full independence of Yorubaland (Western Nigeria), before the 1960 Independence at the federal level for all of Nigeria.

However, despite the independence at the federal level for Nigeria in 1960, it soon became obvious that colonisation under the British only gave way for neo-colonisation under the Fulani, an alien ethnic group in the Nigerian space but to whom the British, behind the scenes, practically handed over the indirect control of Nigeria.

This much was later stated by Mr. Smith, British Labour Officer in Nigeria in the period just before Independence, in a television interview, decades later.

Also, the inglorious role that the Fulani were set to play in the history of Nigeria (including Yorubaland), was set into motion and publicly advertised when on the 12th day of October, 1960, just eleven days after the independence of Nigeria on October 1, 1960, and reported in the Parrot Newspaper, Alhaji Ahmadu Bello, Premier of Northern Nigeria, addressing his fellow Fulanis said, “The new nation called Nigeria should be an estate of our great grandfather, Othman Dan Fodio. We must ruthlessly prevent a change of power. We must use the minorities of the North as willing tools and the South (which includes Yorubaland) as conquered territories and never allow them to have control of their future.”

This infamous statement of Ahmadu Bello became, thereafter, the marching orders that the Fulanis, who are known to be violent land-grabbers, needed, to plot various political shenanigans to overwhelm and control the rest of Nigeria.

The glorious achievements of Yorubaland (as Western Nigeria) had been done under the political leadership of the late Chief Obafemi Awolowo, who, up till 1959, was also the Premier of Western Nigeria (Yorubaland).

Shortly after the Independence of Nigeria, charges of ‘treasonable felony’ were brought against Awolowo and several of his political associates in the Action Group (the major political party in Western Nigeria that had the massive support of Yorubas), including, incidentally, Chief Onitiri, an uncle of Mrs. Modupeola Onitiri-Abiola.

Awolowo was questionably sentenced to 10 years of imprisonment in a charge that he completely denied! Delivering the judgement, Justice Sowemimo, incidentally a Yoruba man himself, said in the open court that “my hands are tied” – whatever that was supposed to mean.

Just before that sentencing of Awolowo, in which several of his colleagues also got various terms of prison sentence, the West (Yorubaland) under the political leadership of Awolowo (even when he was no longer Premier) had established the University of Ife, a world-renowned university in academic standard and aesthetics, for the promotion of culture and knowledge. The Fulani-controlled government of Nigeria was to later forcibly take over the university, converting it to ‘Obafemi Awolowo University’ as though to placate the Yorubas after seizing that prize (of a world-class academic centre of excellence) from them. From that moment, the Obafemi Awolowo University has witnessed a downward trend in its overall class in the world, as well as general decadence of its illustrious infrastructure.

Prior to the coming of the white man to Yorubaland, our forefathers lived in splendour and prosperity, with excellent standard of morals and governance, a distinct kind of living that was not present even in Europe at the time. This was aptly described by Lord Macaulay in an address he delivered to the British Parliament on 2nd of February in the year 1835, where he emphatically stated that he had travelled throughout the length and breadth of Africa and had not met one person that was poor or a beggar. He had attested to what he called ‘calibre’ as the personae of the African man. He also advocated to his fellow-British that in order to conquer Africa (including Yorubaland) and make them a DOMINATED PEOPLE, the British had to break Africa’s backbone which he described as Africa’s ‘spiritual and cultural heritage’, and that Britain had to replace Africa’s ancient educational system with their own (British), noting that if Africans could be made to believe that whatever is foreign and British is good and better than that which is African, the African man would thereby lose his self-esteem and Africa would, to the desire of Britain, become a dominated nation.

This itself, said by Lord Macaulay, is a sure testimony to the fact that Britain, and, by extension Europe, met in Africa (including Yorubaland) a system of education, civilisation and calibre that was greater than what Europe had!

From the days and decades of such glorious past for Africa (including Yorubaland), the British plotted the demise of such great civilisation, using the tools of guile and brigandage, also aided by selfish Yoruba Obas who sold Yoruba people into slavery in far-away lands, resulting, today, in the so-called ‘African American’ population, much of whom have Yoruba ancestry by reason of the fact that the Yoruba constitute practically the majority of people that were taken into slavery, not only in America but to other parts of the world. Today, for instance, there is a massive population of Yoruba in Brazil whose ancestors had been shipped there during the time of the transatlantic slave trade.

From the glorious past of the Yoruba people, to the inglorious era of slave-trade, and later, outright colonisation, to the supposed independence granted Nigeria in 1960, to the neo-colonisation that continued the oppression of the Yoruba people in the post-Independence era, even as epitomised in the infamous statement of Alhaji Ahmadu Bello on the 12th of October, 1960, it had been a downward and gradual exploitation and bastardisation of Yorubaland and the Yoruba people.

The arrest, spurious conviction and sentencing of Awolowo, shortly after Independence, was only the beginning of the continuation of the oppression of the Yoruba people, this time, in the post-Independence era.

Awolowo was already in prison when, on the 15th day of January, in the year 1966, a military coup saw the government of Nigeria, including the government of Yorubaland (Western Nigeria) being taken over by the Nigerian Military!

Yorubaland suffered much from military take-over of Nigeria and all Regions thereof, as not long into the military era, the strong and vibrant Western Region was completely stripped of its autonomy (just like the other Regions), and the Regions were reduced to mere “states,” appendages of the then Military Government of Nigeria.

Prior to the military take-over in 1966, part of Yorubaland had been conned into separating from the West and named ‘Midwestern’ Nigeria. This was part of the beginning of the shrinking of Yorubaland, the earlier one being the cutting off of parts of Yorubaland into Dahomey (which later became the Republic of Benin) and other places, when the Europeans partitioned Africa for their own selfish interests.

Shortly into the military era in Nigeria, Awolowo was released from prison, but, Yorubaland was never the same again.

In 1967, a year after military incursion into Nigerian politics, the civil war started. Before the civil war, the Western Region had been renamed Western State (no longer autonomous). Meanwhile, parts of Yorubaland had prior to Independence been fraudulently categorised as “Northern Nigeria” because of the influence of the Fulani brand of Islam that had earlier come into that space via Jihad. That part of Yorubaland, incidentally, is the famous Old Oyo Empire.

On the 27th Day of July, 1967, more states were created in Nigeria, including the “West Central State” (comprising the Old Oyo Empire which had previously been carved out as part of “Northern Nigeria”), only to be changed, days later, to “Kwara State,” a name that has got no meaning in Yoruba language.

The creation of more and more states continued, with increasing poverty in the land as neither the military government nor any civilian interludes thereof brought any lasting succour to the suffering masses of Nigeria and specifically Yorubaland.

Finally, in the year 1993, the military president of Nigeria, Ibrahim Badamosi Babangida, having decided that there would be a handing over of government to civilians, organised the now well-known ‘June 12’ presidential elections which saw Chief Moshood Kasimawo Olawale Abiola (MKO Abiola) winning massively as the results kept pouring in, only for Badamosi Babangida to abruptly annul the elections when it was already obvious that Abiola had won.

This was the beginning of a new era in Nigeria and particularly in Yorubaland, as Yorubas decided that they weren’t going to have such an injustice. There were riots throughout the country as Abiola was well loved and had won handsomely in all parts of the Nigerian federation.

A year later, in 1994, while the imbroglio was still on, even as at the first anniversary of the annulled elections, Abiola decided to take the bull by the horns and publicly announced his own victory at the polls, declaring himself president.

The Nigerian authorities, under General Sanni Abacha, got him arrested. He was to be murdered, later, in custody of the Nigerian authorities in 1998, when General Abdusallam Abubakar was the military president.

The murder of Abiola, and previously, that of his most senior wife, Kudirat – all because she was agitating for justice for her husband who had been in incarceration under the Nigerian government – spurred a lot of discontent and this was the period that Yorubas felt that enough is enough and they truly wanted to be out of the oppressive Nigerian arrangement.

MKO Abiola’s wife, Modupeola Onitiri-Abiola, had, while her husband was still in custody of the Nigerian government before he was murdered, taken the gauntlet of going round the world, meeting with world leaders, to garner support for the Abiola cause and the ‘June 12’ mandate.

When Abiola was eventually murdered under Nigerian authorities, Modupeola Onitiri-Abiola decided that it was time to get the military completely out of the Nigerian political space!

Doggedly, she continued, alongside others such as the great human rights lawyer, Gani Fawehinmi (late), whom Modupeola describes as her mentor. She succeeded in her desire – the military eventually vacated office, practically forced out as it were.

However, the military left behind a Constitution that was ‘unitary’ in nature, rather than a true Federal
Constitution, and Modupeola had earlier on said only a properly formulated people-oriented Constitution would serve the purpose of the masses in Nigeria. The outgoing military government had failed to listen to her and she thereafter left what has since turned out to be a prophetic message when she said that if a truly people-oriented Constitution was not put in place, a time would come in the future when the youths all over Nigeria would arise and canvass for a splitting of the country along the line of pre- colonisation ethnic statuses.

About the year 2020, Modupeola who had since returned to her place of residence, the United States of America, heard news of young people all over Yorubaland calling for an independent Yoruba nation from the Nigerian enclave. To her, this was a fulfilment of her earlier prophecy two decades before, (a prophecy which was documented in a published book). She keenly followed goings-on with regards to the agitation without being involved personally but only giving advice from behind-the-scenes to those who were directly involved, hoping to help them leverage on her experience in world politics (gained in the years of seeking justice in respect of the ‘June 12’ mandate of her late husband).

Somewhere along the line, she discovered that those involved in the agitation actually had nothing on ground as an achievement – it was all noise on the streets. Moreover, they were talking of taking a violent approach and Modupeola is completely averse to violence.

Not only this, but, over time, it also became clear that those behind the agitation, unknown to the ordinary Yorubas who were on the streets supporting the agigation, actually did not have a genuine desire for the independence of the Yoruba Nation, but rather using the agitation to gain leverage to force the Federal Government of Nigeria into giving the presidential ticket of the ruling party to a Yoruba man, Bola Ahmed Tinubu, in respect of the then upcoming 2023 elections.

At a point in time, Modupeola who is a prophetic personae and contrary to the behind-the-scenes operations she had chosen to do, felt a divine leading to step into the movement for an independent sovereign Yoruba Nation, and decided to work hand-in-hand with those who were already in the movement, hoping that they could be convinced to sincerely work for the freedom of Yorubaland and the Yoruba people, rather than the political game they were using the agitation for.

On the 8th of March in the year 2022, Modupeola, addressing all Yorubas, alongside those who had earlier been in the Movement, launched a 5-million signature petition which, according to her, was more than ten per cent of Yoruba population ( this being that the statistics put out by the Nigerian government with regards to the Yoruba population in Nigeria is a fraudulent one) that was required to constitute an exit Petition. This petition, by its nature, turned out to override the need for any Exit Referendum as it completely fulfilled the purpose of such Referendum.

About two months after the launch of the 5-million signature petition, more than five million actual, verifiable Yoruba men and women above 18 years of age had signed the petition.

Modupeola (whom the people now fondly refer to as MOA) promptly submitted the Petition to the United Nations for world-wide information that the Yoruba people of so-called Nigeria had decided to leave the Nigerian arrangement.

Shortly after the submission, earlier, of the 5-million signature petition to the United Nations,
Modupeola Onitiri-Abiola, under the platform of OMINIRA YORUBA 2022, an open platform for all Yorubas for the purpose of the independence movement and NOT an organization itself, had enjoined all Yorubas throughout the world to write letters of “recognition” to heads of government in various countries of the world where they are domiciled, as well as to other key figures in those countries, telling them about the pre-colonisation existence of Yorubaland and the Yoruba people as a distinct ethnic nationality.

On November 20, 2022, the much awaited Official Declaration of the independence of the Yoruba Nation was made known world-wide, via the internet, an avenue that had since the time of Covid-19 become legally tenable throughout the world.

The Declaration was via the Unilateral Declaration of Independence (U.D.I), the same type of declaration of Independence of the United States of America, Croatia and a number of other countries.

After the Declaration of Independence on the 20th of November, 2022, and which document of Declaration was submitted to the United Nations, the process of Reclamation (Official Quit Notices) was commenced, involving serving of Reclamation Letters to the eight state governors in Yorubaland (Eko [Lagos), Ogun, Oyo, Osun, Ondo, Ekiti and the Old Oyo Empire which Nigeria had designated as ‘Kwara’ and ‘Kogi’ (west of the Niger River). A copy of this Reclamation Letter was appropriately sent to the President of the Federal Republic of Nigeria.

Following the Reclamation exercise, Modupeola Onitiri-Abiola, via OMINIRA YORUBA 2022, and leading all Yorubas who are involved in the independence movement, initiated the process of “Occupation” in which physical presence of Yorubas involved in the Movement was expressed in government secretariats in Yorubaland.

The independence declaration, under the leadership of Modupeola Onitiri-Abiola, was done on the basis of rights recognized officially by the international community through various instruments, charters and declarations. These include the Right to Self Determination, the Rights of Indigenous Peoples, the Rights of Ethnic Nationalities, the Rights of Sovereign Peoples, and more, all of which the Yorubas as a people, and Yorubaland as our ancestral land, qualify to utilise for such Declaration of Independence.

As if to give credence to the fact of the Yoruba people and Yorubaland now being officially recognised as a Nation, the United Nations invited the Yoruba Nation (now known as the Democratic Republic of the Yoruba) to participate in the September 2023, 78th General Assembly of the world body. The Yoruba Nation was appropriately represented in that world gathering, in its own right as a country on its own and different from Nigeria, by the Democratic Republic of the Yoruba’s first Ambassador-at-Large, Stephen Ademola Faleti.

As it is today, the Democratic Republic of the Yoruba eagerly awaits the coming into office of its Provisional Government.

The Government

The Government of the Democratic Republic of the Yoruba cannot be understood without first understanding the meaning of the “Democratic Republic of the Yoruba.”

In the first place, it is the sovereign country of the Yoruba ethnic nationality living upon their own ancestral land, bound by a common culture, history and language. This means that it is a government for the ultimate well being of the Indigenous Yoruba People (I.Y.P)

Secondly, it is a REPUBLIC, which means that it is a country where power resides WITH the people, and with no other. The ordinary man, so called, on the street owns and wields the power in the country.

Thirdly, it is not just a republic (power residing with the people), it is, additionally, a DEMOCRATIC republic – that is, power does not only reside with the people, that power is delegated to NO OTHER than the people themselves! Thus, every single person in government, elected or appointed, is a SERVANT of the people who can be hired and fired at any point in time that the people (the generality of the populace) so desire without the protocol of going through any parliament to do so.

With this understanding of the “Democratic Republic of the Yoruba,” it is clearly understandable when the Republic, as it is here, says that the government of the Democratic Republic of the Yoruba are direct representatives of the people (Aṣojú) while the people themselves are the government (Ijoba).

In other words, in the Democratic Republic of the Yoruba, the PEOPLE (Indigenous Yoruba People) are the GOVERNMENT.

The People (the government) elect or appoint certain individuals, from time to time, to “represent” their (people’s) desires, wants and aspirations, such that those representatives cannot govern in contrary to, adopt policies or take any actions different from the expressed desires of the people, as enshrined in their Constitution, as well as in their opinions concerning government activities as they relate to the lives of the people and the nation as a whole.

As a result of this, every person elected or appointed into government is so elected or appointed at the behest of the people and without any intermediary procedure can directly be sacked by the mere expressions of the people, verbal or written, to that effect, should he or she deviate even to the slightest extent from the desires of the Indigenous Yoruba People.

As a result of this, government in the Democratic Republic of the Yoruba exists for the people, to daily and constantly ensure that the individual Indigenous Yoruba jhPerson does not suffer in any way, and that the sovereign integrity of the Democratic Republic of the Yoruba (D.R.Y), physically, financially and territorially is never compromised.

Simply put, government in the Democratic Republic of the Yoruba exists to make the individual Indigenous Yoruba Person, as well as the collective populace of the Yoruba Nation, comfortable in all things and in every way on their own divinely-given ancestral land.

Art & Culture of Yoruba

The Yorubas are known to be a people who from time immemorial have been distinguished in a very unique way by reason of their unique culture, epitomised in the mantra of “Ọmọlúàbí” (Nobility). This culture embraces all the Yoruba intrinsic qualities and attitudes of elegance, thoroughness, industry, love for the fellow-man, concern for the well-being of others; compassion towards the stranger who is away from his own homeland, and much more.

Our art is a very big part of our native culture – and it spans our music, architecture, sculpture, dance, sports (Yoruba indigenous sports) and much more.

The Yorubas are known, for instance, for their traditional ‘gán-gan’ (the talking drum), ‘bàtá’, and so on.

A very unique feature of Yoruba culture is our innate genetic disposition towards celebrating all that is good and noble. Thus, at every opportunity, the Yoruba holds parties (some quite spontaneous and unplanned ahead of time) at which music, dancing and feasting to celebrate one achievement or benevolent act of the Creator, Olódùmarè, or another is appreciated. Thus, our children’s achievements call for celebrations, and many others. These celebrations are a part of our worship to the Almighty Olódùmarè, the Creator of all things and the giver of every good gift. Thus, the spirituality of the Yoruba (our connection with the supernatural, that is, Olódùmarè) is an intrinsic part of our culture that is present and manifested in every act and thought of the Indigenous Yoruba Person.

About Ominira Yoruba 2022 Donation

In the course of activating the sovereignty of the Democratic Republic of the Yoruba, after the official Declaration of Independence, the Leadership of OMINIRA YORUBA 2022, as epitomised in Modupeola Onitiri-Abiola, discerned that certain anti-Yoruba interests (regardless of whether or not they are Yorubas themselves) had shown signs of resistance to the cause of the Democratic Republic of the Yoruba. Thus, it became necessary to defend our Land, defend the Sovereignty of the Democratic Republic of the Yoruba, the Yoruba people and more so the incoming members of the Provisional Government, against the activities of such anti-Yoruba sentiments. This led to OMINIRA YORUBA 2022 setting up a fund and asking all willing and able Yorubas throughout the world to make generous donations, and, or give loans towards the activation of our sovereignty in this regard. The funds are specifically and wholly for the purpose of putting security measures in place for the successful activation of the sovereignty of the Democratic Republic of the Yoruba.

OMINIRA YORUBA 2022, under the leadership of Modupeola Onitiri-Abiola, is completely dedicated to peaceful process and procedure of activating our sovereignty, but, knowing by their actions that some people with anti-Yoruba sentiments might want to try their shenanigans, has constantly made it known to whoever cares to listen, that if it comes to it, we shall surely defend our land. Hence the OMINIRA YORUBA 2022 account into which funds are being donated and loaned for the aforementioned purpose.

So far, it is on record that the magnitude of individual donations, apart the actual numerical value of donors is heavily from Yorubas in Yorubaland.

Upcoming Events

As at today, the major upcoming event in the Democratic Republic of the Yoruba, is the bringing into office of the Provisional Government. It is expected to be the grand finale of the independence journey, after which governance in full measure would begin.

The centre of attraction, without neglecting other places, will be the Capital city of the Democratic Republic of the Yoruba itself – the city of Ibadan, where the leader of OMINIRA YORUBA 2022, Modupeola Onitiri-Abiola, plans to arrive, together with the Head of the Provisional Government (Olórí Adelé) any moment from now. It will feature dancing at strategic points in the city after which both physical and spiritual cleansing of the Government Secretariat in Ibadan will take place, and the very next day, governance will begin in earnest.

News & Updates

All news regarding the Democratic Republic of the Yoruba can, right now, be garnered by listening to, currently also known as OMINIRA YORUBA 2022 RADIO, an online radio that features messages and speeches from Mama Modupeola Onitiri-Abiola, as well as other educative, informative and entertaining programs, all through the days of the week.

The latest speech of Mama Modupe Onitiri-Abiola (MOA) focuses on reminding the Nigerian-elected governors in Yorubaland to start preparations towards moving out of office and official quarters as the Provisional Government of the Democratic Republic of the Yoruba is now set to assume governance of Yorubaland. A concomitant message was also sent, in the same broadcast, to the Nigerian president to duly advise the said governors to comply.

Provinces in the Democratic Republic of the Yoruba (D.R.Y)

Ekiti State

The Ekiti Province of the Democratic Republic of the Yoruba is known for its absolute knack for intellectualism, spirituality and down-to-earth approach to matters of public relevance.

It is a hilly area (hence the name “Èkìtì” – the indigenous word in the Province for “Òkìtì” or “Òkè” in the common Yoruba language, meaning “hill”). It is an area that is landlocked, bordered on the western side by the Ọ̀ṣun Province, on the north and north-east by the Ọ̀yọ́ Empire, and on the south and south-east by the Ondo Province.

A favourite delicacy of the Ekiti is the pounded yam, a delicacy it shares with much of the rest of Yorubaland, with vegetables that easily grow in much of the land.

Ekiti is the home-place of the “natural warm-spring,” a place in Ikogosi-Ekiti that is world-renown for having a meeting point where natural warm water flows side-by-side with cold water without mixing! It’s definitely a tourist’s attraction.

Ekiti boasts of a sizable number of university professors in Africa.

Eko State

Eko, generally over the years dubbed as the “centre of excellence,” and previously known as “Lagos” (so named by Portuguese invaders in the early days of European incursion into Yorubaland), is obviously the Democratic Republic of the Yoruba’s entertainment capital, commercial capital, and social capital.

Eko is a coastal province bordered on the South by the Gulf of Guinea (Atlantic Ocean), on the North and East by the Ogun Province and on the West by the Republic of Benin.

Eko is a land of “waters,” necessitating the eulogy “arómisá lẹ̀gbẹlẹ̀gbẹ.” Eko is, over the years and decades, the place to get away from an “enclosed” existence and enjoy the open waters, vast and massive, meeting with the sight of the skies above and the land below – the place that opens you up to the “wider” world with its opportunities for commerce, industry, entertainment and luxury. Eko is definitely the Jewel of Yorubaland. It has been described as the Entertainment Capital of the West Coast of Africa.

Ogun State

The Ogun Province is bordered on the West by the Republic of Benin, on the North by the Oyo Province, on the North-East by the Osun Province, on the East by the Ondo Province and on the South by the Eko Province.

Ogun is well-known for business acumen, with a part of it also renown for administrative skills.

Ogun has had the history of being home to several industries which the Democratic Republic of the Yoruba will surely revamp. Ogun people have a robustness of character that makes them amiable in their own unique way. Music is practically a way of life in parts of Ogun where some of the very best musicians recognised world-wide have emerged from.

Osun State

Osun is bordered on the North by the Oyo Empire, on the East by Ekiti Province, on the South-East by Ondo Province, on the South by Ogun Province, and on the West by Oyo Province. It thus shares borders with five other Provinces of Yorubaland.

Osun is acclaimed as the “land of the gentle people,” epitomising the overall Omoluabi character of the entire Yoruba Race. Its chief cities include Ile-Ife, a city of commonality uniting all Yorubas together in their ancestral history.

Ondo State

The Ondo Province is one of the most colourful provinces in terms of the tongues of the Yoruba language. The Almighty has blessed the Yoruba language with various beautiful tongues of the same overall language and the Ondo Province is clearly one place in which this is vastly demonstrated. Its unique people-groups are known for their doggedness in sticking to rules, such that if you’re planning to take short-cuts that are illegal, you are advised to not try it in Ondo Province and definitely not in the rest of the Democratic Republic of the Yoruba anyway. People in Ondo Province will show you, anyday, that you don’t take them for granted.

Pounded yam, púpúrú, are a big part of the delicacies enjoyed in various parts of Ondo Province.

Oyo State

The Pacesetter, it is called. The Province that hosts the first skyscraper in Africa, the first television station in Africa, and so many other ‘firsts’.

Oyo Province is bordered on the West by the Republic of Benin, on the North by the Oyo Empire, on the East by Osun Province, and on the South by Ogun Province.

Traditionally, Oyo Province, through its chief city – Ibadan – which is one of the largest cities in Africa, has practically always been the political capital of Yorubaland.

Oyo Province is home to indigenes who are known for their resilience in times of foreign attack on Yorubaland. If anything else fails, the people of the chief city of the Province have been known to valiantly stand in the gap to save Yorubaland.

The Oyo Province is also home to great footballing skills in decades past and are known for their very traditional diplomatic skills, expressed in their own unique tongue of the Yoruba language, their use of anecdotes, to the point where it is said “Oyomesi” – Oyo knows how to handle difficult situations by sheer intuitive understanding of what the other person has not verbalised and knowing how to reply without seeming to say what they have said! Talk of native intelligence!


Oyo Empire in its core governmental centre stretches from the border with the present-day “Benin Republic” in the West, to the River Niger in the East and North, with the now Oyo, Osun, Ekiti and Ondo Provinces, as well as Benin Empire (still currently within Nigeria) to the South.

Oyo Empire, in the height of its glory, stretched far beyond this ‘governmental centre’, attracting worldwide attention.

Departments in Democratic Republic of the Yoruba

Constitution & Law

The Constitution of the Democratic Republic of the Yoruba is planned to be a People’s Constitution – a Constitution of the Yoruba, by the ordinary Yoruba People, and for the Yoruba.

A unique feature of the Constitution-making process is the fact that ALL Yorubas, regardless of age, gender or status in life has the opportunity of giving their own personal, specific, and unique input into the Constitution.

The laws of the Democratic Republic of the Yoruba, based on this Constitution, guarantees a level playing field for all Yorubas in their ancestral land, in that the laws will be applied equally and fairly to all.


Education in the Democratic Republic of the Yoruba is designed to be UNIQUE, as it is specifically tailored to make the Yoruba child and Person who he is uniquely created to be, without patterning our life after the ideas of other people in the world.

Education in Yorubaland is completely conducted in Yoruba language!

Education is planned to be completely FREE for all Indigenous Yoruba People (I.Y.P) from primary to first degree level. Post-graduate students have access to very soft loans that have no cut-throat conditions whatsoever.

Education is available to all, regardless of age.

Business & Industry

In the Democratic Republic of the Yoruba, we produce what we need and we use what we produce!

Lack of starting capital is no hindrance to start-up entrepreneurs in the Democratic Republic of the Yoruba, as government has provision to help entrepreneurs navigate that otherwise difficult phase, and this is the entitlement of all Indigenous Yoruba People and not a selected few.

Any foreign investor willing to do business in the Democratic Republic of the Yoruba is informed that foreign investments in Yorubaland have to be with between 65% to 70% of indigenous Yoruba ownership.

The Democratic Republic of the Yoruba does not have any plan for exporting raw materials! Our exports are, at the very least, already in a processed state at one level or another.

Health & Medical

The government health services in the Democratic Republic of the Yoruba are completely free of charge for Indigenous Yoruba People, right from the womb.

Special attention, as uniquely required, is paid to the child in the womb, the pregnant and nursing mother, the neonate, the growing child as well as the aged, in addition to all regular services to all Indigenous Yoruba People.

Job & Unemployment

The Democratic Republic of the Yoruba plans full employment for all Indigenous Yoruba People, the Owners of the land, and any case of unemployment (by choice or while moving in-between employments) is adequately covered by the basic income for all Indigenous Yoruba People.

Job centres are created and managed by government, on a first-come-first-served basis without any intermediary facilitator!

Land & Housing

The Democratic Republic of the Yoruba provides facilities and infrastructure to ensure that no Indigenous Yoruba Person is without a decent roof over his head.

Meanwhile, all land in the Democratic Republic of the Yoruba belong to the Yoruba people.

Policing & Crime

The Democratic Republic of the Yoruba has zero tolerance for crime – be it violent crime or corruption.

As a result of this, policing at the grassroots is very paramount. Moreover, every indigenous Yoruba person, on the behalf of the Democratic Republic of the Yoruba, is a ‘watcher’ whose sensitivity or ability to sniff or detect criminal tendencies and aptness in reporting same, is highly expected and valued.

However, the police in the Democratic Republic of the Yoruba, are not allowed, under whatever circumstance, to do anything that would traumatise anybody, even more so the indigenous Yoruba person. Criminal suspects are to be treated with dignity while the law takes its course.

At the national level, there isn’t really a police outfit, but rather an intelligence outfit.

Road & Transportation

The Democratic Republic of the Yoruba has, as one of its cardinal programmes, the provision of top-class infrastructure throughout Yorubaland, including roads.

The Transportation system in the Democratic Republic of the Yoruba is designed to facilitate quick and easy transit of commuters, from one part of Yorubaland to another. With the support of appendage services, this transportation system is designed to be safe, such that anyone can travel from one part of Yorubaland to another at any time of the day or night.

Law and Judiciary

The Constitution of the Democratic Republic of the Yoruba, which is the foundational basis of all our laws and bylaws, guarantees that no indigenous Yoruba person shall be put at any state of unease, neither shall there be room for any infringement of their fundamental human rights nor their rights as indigenous Yoruba people, as guaranteed under the Constitution, nor shall there be any handling of legal matters involving anyone in such a way that disrespects the rule of law, regardless of gender, age or status.

Security & Defense

The Democratic Republic of the Yoruba holds the security of the entire Yorubaland, as well as that of the lives and property of every individual Indigenous Yoruba Person, in top priority, also extending to every resident or sojourner in the Democratic Republic of the Yoruba.

This is basically informed, not just because it is the fundamental human right of the people to have well-grounded security apparatus for security of life and property, but even more so because the Yoruba people, over the years, decades and running into centuries, have been at the receiving end of poor security apparatus, especially in the period of neo-colonisation.

As a result of this, a complete make-over of the security apparatus in Yorubaland is the main focus of the Democratic Republic of the Yoruba, as there can never be any true development without sure, dependable and adequate security of life and property.

The security arrangement in the Democratic Republic of the Yoruba spans the army, the navy, the air force, the marine operatives and more.

It is the focus of the Democratic Republic of the Yoruba to make every Yoruba person and every resident or visitor to Yorubaland safe.

The Democratic Republic of the Yoruba completely frowns upon a situation where the operatives of government would use the country’s security apparati to intimate or oppress the people! It is, therefore, a serious punishable crime should such or any semblance of such ever rear up its ugly head. The Indigenous Yoruba People can always rest assured of a homely and safe environment in their own ancestral land.

The Democratic Republic of the Yoruba has a foundation of peace, but the security apparatus is fully positioned to defend the people and Yorubaland, any time the need arises.

The Homeland Security outfit is saddled with ensuring internal peace and safety, providing the Indigenous Yoruba person with utmost trust and confidence that he can dwell safely in his own ancestral land.

Information & Technology

The Democratic Republic of the Yoruba believes that we have a youth population that can successfully rival any other in any part of the world, even though we are not in any negative competition with anybody, when it comes to issues of technology.

Our government holds in high priority the provision of all that is necessary to harness the great potential of our youths in this regard.

However, we believe in the humanity of our existence, and never shall we allow technology to relegate the intrinsic value of the Human Being. In this regard, therefore, it is a fundamental policy of the Democratic Republic of the Yoruba to NEVER use technology or permit the use of technology in such a way as to replace the human being, especially in those endeavours in which inter-person interaction is of essential cultural and developmental importance to the Indigenous Yoruba Person.

Administrative hearing

The Democratic Republic of the Yoruba believes in a judicial and administrative system that leaves no room, whatsoever, for human error. While human error might seem impossible to completely avoid, the Democratic Republic of the Yoruba shall always do everything to ensure that no person on the soil of Yorubaland shall be left to the misconduct of a sole administrator or judicial officer, but, just like in the making of the Constitution of the Democratic Republic of the Yoruba, where every input of every indigenous Yoruba person is taken into consideration, so it is that both in judicial as well as administrative procedure, an approach is adopted that ensures the maximum possible elimination of human error or human bias.