THE ANSWERS

Why We Need an Independent Nation now despite Centuries of Colonialism, and submission?

Sovereignty is the Natural Foundation of a People’s Dignity and self respect, love and pride.

Every person must build upon their foundation, their history, values, and worldview, if they intend to survive, thrive, and secure their dignity. The Yoruba, or Horuba, have a distinct civilizational identity that predates the colonial borders of Nigeria, Benin,Togo, and beyond. Yet for over a century, these colonial borders have made us guests in artificial nations, where our destinies are dictated by systems that neither reflect our political philosophy, spiritual heritage, nor economic ambitions.

Remaining divided within three or more nations has led to:

Political Marginalization: Horuba influence is diluted across three countries with different political priorities.
Cultural Erosion: Our identity is constantly compromised by national policies that don’t value or prioritize our traditions.
Economic Disempowerment: Control over our resources — human, intellectual, and natural — is fragmented and siphoned by central governments driven by external interests.
Insecurities of lives and traditional value institutions.

Thus, sovereignty is not just a matter of emotion or pride, it is about survival, self-determination, and restoration. More importantly, it is about the power to evolve as a people when in need of such change.

2. The Right Time is Always When Awareness Matures.

Some might ask: why now? But history shows that nations rise when their people awaken to their need for self-rule. For centuries, the Jews were scattered, yet with the awakening of national consciousness, Israel emerged in 1948. Similarly, nations like South Sudan (2011) and Eritrea (1993) emerged when historical consciousness and conditions ripened.

For the Horuba, conditions are ripe:

Widespread discontent with failed Nigerian federalism and the structural exploitation of resourceful regions like the Yoruba lands.
The emergence of a global order that respects self-determination as enshrined in the United Nations Charter (Article 1 & 55).
A youth demographic that is globally aware yet disconnected from their own heritage due to foreign governance.

If we do not build our nation on our terms now, we risk:

Permanent marginalization in global politics.
Cultural extinction.
Economic exploitation by foreign powers, using our disunity.

3. Religious Rights and Freedoms in an Independent Horuba Nation

One of the fears some express is that a sovereign Horuba nation might restrict religious freedoms, but that fear is unfounded if we build upon the Horuba philosophical foundation.

The Horuba worldview has always been:

Pluralistic: In ancient Oyo, Ife, and other kingdoms, religious plurality was a norm. Traditional religion, Islam, and Christianity co-existed, mediated by indigenous values of tolerance and balance.
Spiritual Freedom as a Pillar of Civilization: In our Ifa corpus, the principle of “Ẹniyan l’asọ” (“Humanity is the cloth we wear”) emphasizes that the worth of a person transcends religious label, what matters is iwa pele (good character).
Historical Precedent: Even during the expansion of the Oyo Empire, people of various faiths were protected so long as they observed societal ethics.

Therefore, in building a Horuba nation:

The Constitution can be anchored on the principle of religious neutrality of the state, ensuring freedom for Muslims, Christians, and practitioners of indigenous faiths, and so on. A temple where all religious people can pray together can be built to facilitate unity and harmony between the people.
Education would teach the shared cultural history that predates Abrahamic religions, fostering mutual respect.
Laws would prohibit religious discrimination, securing every citizen’s rights.

Religious conflicts often arise when foreign governance pits communities against each other for power. A sovereign Horuba state, built on its own civilizational ethics, would have no need to marginalize any faith.

4. Building a Nation on One’s Own Foundation

A house built on borrowed foundations crumbles when the owners come to reclaim it. Nigeria, as it stands, is a colonial construct with a foundation built on British imperial interests, not African sovereignty.

If we do not build the Horuba nation on our own:

We remain victims of foreign epistemologies, governance models, and values that are incompatible with our reality.
We continue to export our talents, resources, and spirituality, while importing ideologies that erode us.

To build on one’s own foundation means:

Structuring governance on the Ogboni principle of balance, justice, and accountability.
Rebuilding education rooted in Ifa philosophy, scientific innovation, arts, and global competencies.
Cultivating economic sovereignty, from agriculture to technology, using Horuba principles of community wealth.

Conclusion

Seeking Horuba independence now is not about division but about restoration — a return to a self-determined destiny where we define our political structures, economic systems, and cultural identity.

“Sovereignty is not a gift from oppressors; it is a responsibility to ancestors and a duty to future generations.”

Religious freedoms will not only be preserved in Horuba , they will flourish under a nation built on the ancient, time-tested ethics of respect, dignity, and plurality.

Why Redefining Our Identity as Horuba and Restructuring Education is Essential

Redefining our identity as Horuba, is deliberately reawakening of the Yoruba civilization under a new consciousness is essential for the political, cultural, and psychological liberation of our people. From 1600 to 2025, the trajectory of the Yoruba (Horuba) people and West Africa at large demonstrates that without a redefined identity and a restructured education system, a people remain vulnerable to cultural erosion, political subjugation, and economic exploitation.

1. The Disruption of Pre-Colonial Yoruba Civilization (1600–1800)

Before colonialism, Yoruba polities like Oyo Empire, Ifẹ, and Ijẹbu were among the most sophisticated civilizations in West Africa. The Oyo Empire controlled expansive territories through military strength, diplomacy, and an advanced governance system (Alaafin, Oyo Mesi, Ogboni). Education in this era was indigenous, spiritual, and practical, designed to sustain the people’s worldview, including cosmology, governance, trade, and medicine.

However, from the 17th to 19th centuries, the Trans-Atlantic Slave Trade devastated the region. Yoruba lands were plunged into internal wars like the Owu War (1821-1828) and Kiriji War (1877-1893), weakening unity and institutions. This created vulnerabilities that Europeans exploited during colonization.

2. Colonialism and the Destruction of Indigenous Identity (1880s–1960)

With the British conquest of Yoruba territories by 1900, Western education was introduced — not to empower the Yoruba but to create clerks, interpreters, and low-level administrators for the colonial system. The content of education erased indigenous knowledge systems, replacing them with Eurocentric histories and Christian dogma.

The colonial curriculum taught that African history began with European contact.
Indigenous political structures (like the Oyo Mesi or Ogboni) were demonized or trivialized.
The Yoruba worldview, such as Orunmila, Ifa corpus, and cosmology, was labeled as “pagan.”

This formal epistemicide meant that generations of Yoruba children grew up alienated from their heritage, mimicking European models of identity.

3. Post-Independence Nigeria and Yoruba Marginalization (1960–1999)

Despite Nigeria’s independence in 1960, the education system remained colonial in design, with English as the medium of instruction. Post-independence politics deepened Yoruba political and cultural marginalization:

The Coup of 1966, Biafra War (1967-1970), and successive military regimes disrupted any pan-Yoruba political ambition.
The Yoruba’s push for regional autonomy, such as the achievements of Obafemi Awolowo’s Western Region (1955–1966) in education and infrastructure, was stifled under military centralization.
Federal policies favored resource centralization, limiting Yoruba control over their economic resources and education priorities.

Throughout this period, Yoruba cultural education was neglected in schools. Children learned more about Britain than their own ancestors.

4. Globalization, Neo-Colonialism, and Cultural Erosion (1999–2025)

In the democratic era (post-1999), Nigeria saw neoliberal policies and globalization further weaken indigenous knowledge:

The National Curriculum lacks robust African history, philosophy, or Yoruba knowledge.
Western pop culture, language loss, and religious conversions further alienate Yoruba youth from their heritage.
Politically, the Yoruba face internal fragmentation (e.g., ethnic tensions, marginalization in federal politics), partly because of a fractured historical consciousness.

Meanwhile, Western and Asian powers have revived interest in African resources and markets, often exploiting divisions and cultural ignorance.

5. The Case for Redefinition and Educational Restructuring

Given these historical realities, redefining ourselves as Horuba serves these critical purposes:

Cultural Reclamation: Reclaiming identity by reviving authentic names, languages, and worldviews that were erased or distorted.
Political Unification: Horuba consciousness can serve as a unifying ideology across Yoruba lands (Nigeria, Benin, Togo, and the Diaspora).
Economic Empowerment: Education that teaches Horuba history, governance models, science, and technologies equips youth to design African solutions.
Mental Decolonization: Restructured education would dismantle Eurocentric superiority complexes and revive confidence in indigenous systems, including medicine, environmental science, and governance.

For example:

In Ghana, a similar renaissance is seen in the Year of Return and promotion of Pan-African education.
The Renaissance of the African Renaissance Movement in Senegal has promoted cultural education as a means of national rebirth.

Conclusion

Without redefining our identity and restructuring education, the Yoruba people risk continued political fragmentation, cultural extinction, and psychological inferiority. From the collapse of the Oyo Empire, through colonialism and neo-colonial Nigeria, to today’s global cultural hegemony, the consistent thread is that education has been the primary tool of control. To secure the future, Horuba must become a political, cultural, and educational project one that teaches our children.

THE ANSWERS

Why We Need an Independent Nation now despite Centuries of Colonialism, and submission?

Sovereignty is the Natural Foundation of a People’s Dignity and self respect, love and pride.

Remaining divided within three or more nations has led to:

Political Marginalization: Horuba influence is diluted across three countries with different political priorities.

Cultural Erosion: Our identity is constantly compromised by national policies that don’t value or prioritize our traditions.

Economic Disempowerment: Control over our resources — human, intellectual, and natural — is fragmented and siphoned by central governments driven by external interests.

Insecurities of lives and traditional value institutions.

Thus, sovereignty is not just a matter of emotion or pride, it is about survival, self-determination, and restoration. More importantly, it is about the power to evolve as a people when in need of such change.

2. The Right Time is Always When Awareness Matures.

For the Horuba, conditions are ripe:

Widespread discontent with failed Nigerian federalism and the structural exploitation of resourceful regions like the Yoruba lands.

The emergence of a global order that respects self-determination as enshrined in the United Nations Charter (Article 1 & 55).

A youth demographic that is globally aware yet disconnected from their own heritage due to foreign governance.

If we do not build our nation on our terms now, we risk:

Permanent marginalization in global politics.

Cultural extinction.

Economic exploitation by foreign powers, using our disunity.

3. Religious Rights and Freedoms in an Independent Horuba Nation

One of the fears some express is that a sovereign Horuba nation might restrict religious freedoms, but that fear is unfounded if we build upon the Horuba philosophical foundation.

The Horuba worldview has always been:

Pluralistic: In ancient Oyo, Ife, and other kingdoms, religious plurality was a norm. Traditional religion, Islam, and Christianity co-existed, mediated by indigenous values of tolerance and balance.

Spiritual Freedom as a Pillar of Civilization: In our Ifa corpus, the principle of “Ẹniyan l’asọ” (“Humanity is the cloth we wear”) emphasizes that the worth of a person transcends religious label, what matters is iwa pele (good character).

Historical Precedent: Even during the expansion of the Oyo Empire, people of various faiths were protected so long as they observed societal ethics.

Therefore, in building a Horuba nation:

The Constitution can be anchored on the principle of religious neutrality of the state, ensuring freedom for Muslims, Christians, and practitioners of indigenous faiths, and so on. A temple where all religious people can pray together can be built to facilitate unity and harmony between the people.

Education would teach the shared cultural history that predates Abrahamic religions, fostering mutual respect.

Laws would prohibit religious discrimination, securing every citizen’s rights.

Religious conflicts often arise when foreign governance pits communities against each other for power. A sovereign Horuba state, built on its own civilizational ethics, would have no need to marginalize any faith.

4. Building a Nation on One’s Own Foundation

A house built on borrowed foundations crumbles when the owners come to reclaim it. Nigeria, as it stands, is a colonial construct with a foundation built on British imperial interests, not African sovereignty.

If we do not build the Horuba nation on our own:

We remain victims of foreign epistemologies, governance models, and values that are incompatible with our reality.

We continue to export our talents, resources, and spirituality, while importing ideologies that erode us.

To build on one’s own foundation means:

Structuring governance on the Ogboni principle of balance, justice, and accountability.

Rebuilding education rooted in Ifa philosophy, scientific innovation, arts, and global competencies.

Cultivating economic sovereignty, from agriculture to technology, using Horuba principles of community wealth.

Conclusion

Seeking Horuba independence now is not about division but about restoration — a return to a self-determined destiny where we define our political structures, economic systems, and cultural identity.

“Sovereignty is not a gift from oppressors; it is a responsibility to ancestors and a duty to future generations.”

Religious freedoms will not only be preserved in Horuba , they will flourish under a nation built on the ancient, time-tested ethics of respect, dignity, and plurality.

Why Redefining Our Identity as Horuba and Restructuring Education is Essential

1. The Disruption of Pre-Colonial Yoruba Civilization (1600–1800)

2. Colonialism and the Destruction of Indigenous Identity (1880s–1960)

The colonial curriculum taught that African history began with European contact.

Indigenous political structures (like the Oyo Mesi or Ogboni) were demonized or trivialized.

The Yoruba worldview, such as Orunmila, Ifa corpus, and cosmology, was labeled as “pagan.”

This formal epistemicide meant that generations of Yoruba children grew up alienated from their heritage, mimicking European models of identity.

3. Post-Independence Nigeria and Yoruba Marginalization (1960–1999)

Despite Nigeria’s independence in 1960, the education system remained colonial in design, with English as the medium of instruction. Post-independence politics deepened Yoruba political and cultural marginalization:

The Coup of 1966, Biafra War (1967-1970), and successive military regimes disrupted any pan-Yoruba political ambition.

The Yoruba’s push for regional autonomy, such as the achievements of Obafemi Awolowo’s Western Region (1955–1966) in education and infrastructure, was stifled under military centralization.

Federal policies favored resource centralization, limiting Yoruba control over their economic resources and education priorities.

Throughout this period, Yoruba cultural education was neglected in schools. Children learned more about Britain than their own ancestors.

4. Globalization, Neo-Colonialism, and Cultural Erosion (1999–2025)

In the democratic era (post-1999), Nigeria saw neoliberal policies and globalization further weaken indigenous knowledge:

The National Curriculum lacks robust African history, philosophy, or Yoruba knowledge.

Western pop culture, language loss, and religious conversions further alienate Yoruba youth from their heritage.

Politically, the Yoruba face internal fragmentation (e.g., ethnic tensions, marginalization in federal politics), partly because of a fractured historical consciousness.

Meanwhile, Western and Asian powers have revived interest in African resources and markets, often exploiting divisions and cultural ignorance.

5. The Case for Redefinition and Educational Restructuring

Given these historical realities, redefining ourselves as Horuba serves these critical purposes:

Cultural Reclamation: Reclaiming identity by reviving authentic names, languages, and worldviews that were erased or distorted.

Political Unification: Horuba consciousness can serve as a unifying ideology across Yoruba lands (Nigeria, Benin, Togo, and the Diaspora).

Economic Empowerment: Education that teaches Horuba history, governance models, science, and technologies equips youth to design African solutions.

Mental Decolonization: Restructured education would dismantle Eurocentric superiority complexes and revive confidence in indigenous systems, including medicine, environmental science, and governance.

For example:

In Ghana, a similar renaissance is seen in the Year of Return and promotion of Pan-African education.

The Renaissance of the African Renaissance Movement in Senegal has promoted cultural education as a means of national rebirth.

Conclusion

“Who we were, who we are, and who we must become.”