From misleading history and pseudoscience

The traditional imperative traditional reverence that is usually given to our traditional rulers has been subject to blatant exploitation in recent months by outgoing President Ooni of Ife, Oba Adeyeye Enitan Ogunwusi Ojaja II. What made this case even more tragic is that it has delivered itself to this heinous exploitation of culture and tradition of respect for the elders and traditional chiefs of the stool's top. the most revered of history and the Yoruba nation.

Without any hindrance or clothing, dressed in honor and glory adorned with the Oduduwa stool, Ooni Enitan wore fresh air from the most sacred temple of the Yoruba race; yes, palaces of Ife Oodaye, ibi ojumo ti gbe mo wa. Ooni Enitan, in the obvious forgetfulness of the story of himself, his people, the Yoruba race and the stool on which he sits, does not know why the occupant of this stool is called OLUAYE.

If Ooni Enitan had any clue as to why one of the occupants of this revered stool called OLUAYE, he would not be parrying the curtains of devils and dirty rags. If Ooni Enitan was left well educated, he would not have bent and lined up tapestries of great tales to tarnish his own heritage, his own heritage, his own people, his own nation and his own race.

It would have been less painful and more bearable if this kind of dance of death had been practiced by less important monks less important and less relevant to the glorious history of the Yoruba race, which was nearly 2,000 years old. Yes, almost 2000 years ago, because before the advent of Oduduwa to the ninth century, there was the Yoruba race, there was Ile-Ife, there were City States in the landscape Yoruba for more than 700 years. And six of them were near Ile-Ife.

As the 51st on this stool, Ooni Enitan claims things that have no basis in any type of story, be it written, oral or archeological. These three major sources of history have historically been the sources of political history, diplomatic history, social history, cultural history, history, and history. 39, economic history and intellectual history of a people, a race, a nation. Through all this, the cosmological understanding and existential philosophical principles of a race, a people, are extrapolated and explained. These are tools and basic elements for the constitution of the anthropology of a people and a race.

All this was totally mastered by Ooni Enitan when he was fulminating his fierce remarks about Ibo and their relationship with Obatala. This supposedly fleeting rumor was fabricated into a series of official, albeit false, narrations inviting Ohaneze Ndi Ibo to deride, who now claims to own the island-Ife and that the Yoruba were once their slaves!

What blasphemy!
Ooni Enitan, like a googly-eyed madman, has woven marvelous sons of fables about the Ibo race and the Yoruba Aje deity. The story that would have perplexed and embarrbaded a six-year-old intelligent child, not only by his instability, but also by his absurdly ugly logic, stunned Yoruba boys and girls on the planet. It was a new low. It was discouraging. It was denigrating and shameful for the whole Yoruba race.

Desperate to validate an empty and rhapsodic interpretation of history, Ooni Enitan and his unhappy, tired and confused traveling companions indulged in pseudo-scientific research to engage in the Lucifer revisionism of history. In an obvious way in his screaming hollow, they blatantly carved the mistake and presented it as facts.

Ooni Enitan and his scientists argued that there were "genetic connections" showing that the Yoruba and Ibo are identical. They say Ibo have roots in Ile-Ife when the Ibo themselves have their origins elsewhere. They claim to be a false scientific research that unfortunately failed the basic journalistic examination test, not to mention a rigorous academic peer review.

In an article published on September 1, 2014 by Kate Wong, Scientific American's editor-in-chief, "Tiny genetic differences between humans and other primates invade the genome," she wrote:

In 1871, Charles Darwin badumed that humans were closer to African monkeys than any other living species.The recent sequencing of the genomes of gorillas, chimpanzees and bonobos confirms this badumption and helps to better understand how we are connected especially chimpanzees and bonobos, occupy a prominent place as close relatives living, sharing about 99% of our DNA, gorillas remaining at 98%.

"Yet this tiny portion of non-shared DNA makes all the difference: it gives us, for example, our bipedal position and our ability to plan missions to Mars.Scientists still do not know how most of the DNA affecting their genetic function affects the function of genes But they can perform genome-wide badyzes – with intriguing results – for example, comparing the 33% of our genome encoding proteins with those of our parents reveals that even though sum of our genetic differences is small, individual differences the genome, affecting each of our chromosomes in many ways. "

This article was originally titled. "The difference of one percent", emphasized how little or no difference existed between these lower creatures and human beings, while explaining what great difference they make not only between us as humans, but also between us and them as "inferiors". animals."

Also in an article written on April 17, 2017 by Vivian Chou, "How science and genetics reshape the racial debate of the 21st century", she had evoked a landmark study done in 2002 by Stanford scientists who examined "the question of human diversity by looking at the distribution in seven major geographic areas of 4,000 alleles. Alleles are the different "flavors" of a gene. For example, all human beings have the same genes as those that code for hair: it is the different alleles that explain the choice of hair in all types of colors and textures. "

The general and specific conclusion of geneticists across the planet, which still needs to be questioned, emphasizes that "race" can not be defined biologically because of genetic variation between individuals and populations. " gives two indications:

(A) The old concept of the "five races": African, Asian, European, Native American and Oceanian. According to this point of view, the variation between the races is great and each race is therefore a separate category. In addition, it is thought that individual breeds have a relatively uniform genetic identity.

(B) Actual genetic variation in humans. Human populations cluster roughly in geographic regions. However, the variation between the different regions is weak, thus blurring the lines between the populations. Moreover, the variation in the same region is great and there is no uniform identity.

Thus, if geneticists agree on "true genetic variation" to badert that despite the "small size" of genetic variation between "different regions" that blurs "the boundaries between populations, the "Variation" within the same region "remains important and" there is no uniform identity ", which is why the claims of the suppliers of the" genetic link "between the Yoruba and Ibo breeds are based .

Science has shown that all human races have a genetic link of over 98% and even with some lower creatures. Science also agrees that peoples domiciled on the African continent also have more than 98% of genetic connections. If that were the case, the Yorubas' genetic connection would in no way be exclusive to Ibo. Evidently, Yoruba have genetic links with other nationalities in Nigeria and other parts of Africa. This implies that there is no basis for creating spurious individual cases allowing the Ibo to be genetically connected with and to the Yoruba.

I have challenged and I still challenge the suppliers of this half-cooked science Yoruba-Ibo genetic connections to produce scientific evidence showing the particular genetic link between Yoruba and Ibo, which is different from those between Yoruba and any other ethnic nationality in Nigeria. and Africa as a whole. COMPARATIVE ANALYSIS OF SEVERAL OR ALL GENETIC CONNECTIONS OF AFRICAN PEOPLES must have a sufficient basis to identify ethnic nationalities with "particular genetic connections".

This claim that Yoruba and Ibo are identical is a dangerous political campaign masked as a science and aimed at destroying the Yoruba race and turning it into second-clbad citizens on their own territory. It is part of the great evil plan to take over Yoruba territory following the initial claim that Lagos is a "no man's land". It is unfortunate that the noisiest spokesman of this shenanigan is Ooni Enitan, sitting on the Oduduwa stool in Ile-Ife, the Orisun of the Yoruba nation.

These marketers of Akotileta's policy even hinted at language connections to validate their empty affirmations of Yoruba-Ibo connections. In their hallucinatory hurry to hiatus hiatus, they clung to what could have been elements of the study of linguistic etymology and claimed it as irrefutable evidence of Yoruba-Ib connections.

They forgot that the Yoruba had even more authentic and stronger linguistic and cultural ties with Nupe and Igala. The cultural ties that exist between Nupe, Igala and Yoruba far outweigh all links between Yoruba and Ibo, or even none, within a hundred years, with deliberate, deliberate and focused efforts to acculturate Ibo.

Yoruba and Ibo are not the same by an effort of imagination. We are two distinct peoples with different philosophical cultures and worldviews. We are not the same in more than one way and this is evident in our different approaches to the challenges we have faced at different times as nations.

It is not a bad idea for the Yoruba and Ibo to work together for any purpose. But this should not be based on a fallacious and misleading claim of blood relationship. This should not be based on our being slaves on our own country. This should not be based on our transformation into Akotileta. This should not be on the basis of selling our wealth. The joint work of the two nationalities could and should not be based on falsehood and lies. Otherwise, it would be a failure ab initio.

Ooni Enitan provoked and provoked anger and consternation throughout the Yoruba nation. The sons and daughters of the Yoruba nation and the diaspora are shocked and embarrbaded. The dying silence, impregnated with fits of betrayal, gave way to murmurs of disconcertment. The whispers of consternation are becoming voices of confusion and trepidation. There is a quietness that resembles that of a sepulcher all over Yorubaland, and everyone, young and old, rich or poor, powerful or weak, are wondering what is going on?

Ooni Enitan should leave science to scientists. He should take his responsibility to the Yoruba nation seriously. He should travel less and stay in this palace. He should watch his words and stop ignoring the throne and the Yoruba nation. It should be in the interests of our heritage to be cautious and cautious. He should think more and weigh his words and actions.

Ooni Enitan must be properly informed, framed and guided to the fact that the stool on which he sits is sanctified. Sacred, he was to serve the Yoruba nation. As Aare Ona Kakanfo Obadoke Latoosa, Asubiaro Agadagudu has rightly stated that the Ooni stool "belongs to all Yoruba". To start promoting foreign interests on this throne is treason that amounts to treason. It should and should stop immediately.

I know that the elders of the Yoruba nation speak. The intellectuals of the Yoruba nation discuss and compare notes on the way forward. Our traditional leaders are networking to see how this could be managed. All are looking for ways to mitigate the damage caused by Ooni Enitan. I hope Ooni Enitan would let them do it.