“Peter Obi is our candidate , let us vote for a neutral leader ,let Igbo man rule too ” Says Afenifere Leader ,Pa Ayo Adebanjo

Pa Ayo Adebanjo, leader of the Yoruba socio-political organization, Afenifere, has declared open support for the Labor party presidential candidate. Peter Obi , the Yoruba leader said he has lost confidence in Asiwaju Bola Ahmed and Abubakar Atiku , so he will not support any of them

The 94 year old Yoruba elder and leader condemned the common adage in Yoruba language , “ Omo eni kii se idi bebere , kafi Ileke si idi Omo elomiran”, meaning ,a person can not have a child at home and decorate the bands of another person’s child “ , he said such adage should not be applied at this very dangerous moment the country is undergoing

Pá Ayo Adebanjo , who spoke at a program “ Yoruba Gbode” this Sunday 10th , July , 2022 , insists that Labor party candidate, Peter Obi can mend Nígeria , “It is only Peter Obi that can rule independently without the influence of these criminals in the Govt “ – Pa Ayo Adebanjo said

According to the leader , Asiwaju Bola Tinubu, the Jagaban , sold Buhari to over 200 million Nigerians knowing fully well that Buhari wouldn’t do nothing except completing the Fulani agenda , he said that Tinubu will only give continuity to Buhari’s incompetence .

Attending to guests at the conference meeting , Baba Ayo Adebanjo spoke of the Yoruba self determination , he explained his position , he said he wouldn’t support nor against . The Yoruba leader said he is concerned about the future of Nígeria in the hands of these wrong leaders .

When asked about the possibilities of the labor party candidate , Peter Obi , who also is an Igbo man , taking vengeance for what Yorubas did against the Igbos during the civil war , the leader said , the problem between the Yorubas and Igbos came from the Fulanis, he said they promoted hatred in Nígeria “ It is time we join hands and liberate Nígeria from them , it is time we elect a neutral person to rule us “ – Pa Adebanjo said

The Sócio-political Organization leader insists that Asiwaju Bola Tinubu sold Buhari to over 200 million Nigerians for his own selfish interest of wanting to rule after Buhari ” None of them love Nigeria” -he said

“ We know Peter Obi very well , that’s why we endorsed him . He will not disappoint Nígerians , let’s put tribal differences apart and vote the right leader in “.- The leader said emphatically.

When asked if the Igbos are trustworthy, he responded harshly , asking if the Fulanis are also trustworthy . The Yoruba leader said that the Easterners are also Nígerians , they deserve to rule “ I am sure Peter Obi will not subject himself to the Northerners like Tinubu and Atiku would do if elected “ – Baba said .

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“I Was Born ABIKU “, Yoruba Art Collector, Iyasade Links Art And Spirituality.

Brazilian Tania Salami , a foremost Yoruba Art collector in Brazil , this week , spoke on her commitment to the Yorùbá Art and Spirituality . Tânia exhibited the interior of Mae Africa , the biggest Gallery of Yoruba Arts located in Saopaulo, Brazil

Iyasade , as she is fondly called , expressed the philosophical meaning of Yoruba Abiku and how the spirit disturbed her upbringing, she said her family accepted the guidance of Yoruba spirituality to keep her alive

known and revered in Brazil as Ìyàsadé, Tânia is the owner of the largest Yorùbá bronze art store in the country. A dedicated custodian of cultural memory, Ìyàsadé has built an extraordinary collection of authentic Yorùbá artworks sourced from across the continent, including pieces she personally acquired in Yorùbáland.

Among her most treasured holdings are Gẹ̀lẹ̀dẹ̀ masks, historical ritual objects from Òṣogbo and Ifẹ̀, and rare artworks by celebrated artists of the Òṣogbo and Ifẹ̀ art schools — movements that have shaped contemporary expressions of Yorùbá identity and spirituality.

Married to Bàbá King, the spiritual leader and founder of the largest Òrìṣà temple in Brazil, Ìyàsadé plays a key role in preserving and celebrating the living traditions of Òrìṣà worship. Together, they have cultivated a spiritual and artistic sanctuary for the Brazilian-African diaspora.

“I have the originals,” Ìyàsadé says with pride. “I bought them myself in Yorùbáland. I travel to Abeokuta many times a year to reconnect with the sacred roots of our culture.”

The outspoken Orisa Art collector who claims to be an Abiku defines ABIKU as “ Born to die” in the Yoruba philosophy , she said it is believed that ABIKU would not survive after a while on earth .

In an exclusive interview with Adeyinka Olaiya , Iyasade expressed her love for the Yoruba arts , culture , tradition and religion , she explained the significance of Yoruba arts and spirituality.

Tânia Salami said : “ I love Yoruba arts . This passion began decades back when I traveled to Nígeria for the first time , it was exceptional . I have since established the most complete gallery and centre for Yoruba arts in Saopaulo . Today , I travel often to Nígeria and the West African counties to collect and sell Yoruba carvings , bronzes , beads , designs , clothings and several others “ she revealed

According to Sade Salami, daughter and administrator of the cultural center Mãe África, her mother Ìyàsadé (Tania Salami) is much more than a businesswoman or designer — she is a living embodiment of Yorùbá heritage in Brazil.

“My mother, Ìyàsadé, may be light-skinned, but she is a complete Yorùbá mother at heart,” Sade affirms. “She feels completely at home in Nigeria. She understands the rhythms of the land, the language, the people — and above all, she carries the culture in everything she does.”

Ìyàsadé is not only a cultural guardian but also a creative force behind the scenes of numerous Afro-Brazilian institutions. She designs ceremonial attire and ritual objects for traditional organizations across Brazil. She also leads Mãe África, a prominent division of Odùduwà – Templo dos Orixás, located in Mongaguá, São Paulo.

Mãe África is more than a store — it’s a cultural hub that offers a wide range of wood and bronze sculptures, handmade beads, and clothing crafted from authentic African fabrics. The establishment also specializes in costume design for samba schools, ritual wear for Òrìṣà worship, and garments for traditional festivals and community events throughout Brazil.

“Everything we do at Mãe África is about honoring our roots and keeping the ancestral flame alive,” says Sade. “We’re not just selling items — we are continuing a legacy.”

Ìyàsadé is not only a cultural entrepreneur and Yorùbá art collector, but also a trained architect who plays a central role in the design and artistic direction of Odùduwà – Templo dos Orixás, one of Brazil’s most prominent spiritual and cultural institutions dedicated to Yorùbá tradition.

As lead of the temple’s artistic and architectural team in São Paulo, Tania has brought together a vision that merges sacred aesthetics with functional spiritual space — a design deeply rooted in African cosmology and Brazilian devotion. In reflecting on the journey of constructing and developing the temple, Ìyàsadé cites the remarkable contributions of two key figures: Dr. Anália Amorim and Dr. Luís Otávio de Faria.

“The excellence, sensitivity, and scholarly insight of Dr. Anália Amorim and Dr. Luís Otávio de Faria were crucial to the success of the Odùduwà Templo dos Orixás project,” Tania notes. “Their collaboration brought a rare blend of academic rigor and cultural respect, helping to shape a space that truly honors the spiritual and historical significance of the Òrìṣà tradition in Brazil.”

Under her guidance, the temple stands not only as a center for ritual and worship but also as a monument to Afro-Brazilian resilience, a space where architecture, art, and ancestry converge.
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Yorùbá art is one of the most sophisticated and symbolically rich traditions in Africa. rooted in the spiritual, social, and philosophical worldview of the Yorùbá people of southwestern Nigeria and the diaspora, this artistic tradition encompasses sculpture, metalwork, beadwork, textiles, painting, and architecture.

More than aesthetic objects, Yorùbá artworks serve ritual, ancestral, and cultural purposes. They are visual languages used to honor deities (Òrìṣà), embody ancestral presence, and express ideas about beauty, power, morality, and destiny. Figures carved in wood or cast in bronze often reflect idealized forms of balance, inner wisdom (ìwà), and spiritual force (àṣẹ).

From the legendary bronzes of Ifẹ̀, which reveal naturalistic mastery dating back to the 12th century, to the dynamic symbolism of Gẹ̀lẹ̀dẹ̀ masks and the modern expressions of the Òṣogbo Art Movement, Yorùbá art continues to inspire and evolve — bridging the past and present, the visible and the invisible.

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