"Òro se ni wò, ká lè m'eni tó fé ni." –Yorùbá aphorism
Translation: "Be afflicted and know those who love you."
"Ká rìn gèrè, ká f'esè ko, ká w'eni tí ó se 'ni pèlé." –Yorùbá aphorism
Translation: "You know your true friends in time of trial."
Time is a very powerful element in nature. Time derobes and robes. It disarms and arms. It convicts and acquits. Time exculpates and exonerates. Time vindicates and rehabilitates. It corroborates and extenuates. With time, assumptions are confirmed or thrown to the curb as baseless and vacuous. Time is never oblivious. Neither is it ever stagnant. It is ever conscious. It never sleeps.
In nature, there are legion of variables. These variables are centripetal to the definitive characteristic of nature. But there are very few tools of nature. Among the few tools is providence which some would understand or characterise as a sort of divine intervention. Providence intervenes at auspicious times, to salve, save, salvage or sink, sag or submerge.
The awesomeness of the ways of providence is why it is viewed as divine intervention by many. It is why it is viewed with amazement by not a few. This is because at the intervention of providence, all doubts are erased. All prevarications are vacated. All cavilling are crammed. All carping are cramped. The rain would be gone, completely. And the people would be able to see very clearly, crystally. Translucently.
As to the true identity of Bola Ahmed Tinubu, with every passing second, every passing minute, hour, days, weeks, months and years, we are finding out who he is and what he is about. With the manifestation of every important event in the trajectory of the Yorùbá Nation, we are finding out what he is about.
The Yorùbá nation in every hour if its need had found Bola Ahmed Tinubu wanting. It has found him absent. The Yorùbá Nation is earnestly searching for him in its hour of acridity. BAT has had several opportunities. He has had several chances of rebirth. He has missed them all and has continued to miss them.
When the Yorùbá were murdered in Ile-Ife, Bola Tinubu was nowhere to be found to defend the Yorùbá people. He was nowhere to be found in the defence of the people he claims to lead. The rest of Yorùbá sons, who escaped being murdered by the prowling Fulani territorial adventurists were rounded up and taken to Abuja to be tried, Tinubu had no courage to stand up for them. He could not be found.
When the Fulani went on rampage at Ketu in Lagos, burning and murdering the Yorùbá owners of the land, the self-acclaimed "Asíwájú" could not be found. He could not stand up for the Yorùbá victims of usurpers of the Oòduà land. He was silent deafeningly. He was not willing to offend his Fulani masters to whom he has sold the Yorùbá race, the Yorùbá nation. The Yorùbá people who have offered him support when he needed it.
Bola Ahmed Tinubu has been found wanting when Yorùbá farms were being invaded, when our investments were being destroyed by Fulani herdsmen, when our sons and daughters were being murdered on their farms. Tinubu has repeatedly refused to stand up for Yorùbá sons and daughters, when they were being kidnapped, killed and extorted.
Not a word on record has he said unequivocally on record, in support of the Yorùbá sons and daughters across the aisle. He was silent when Chief Olu Falae was kidnapped and his farm invaded. He was silent when Chief Falae's guard was kidnapped and killed. When the daughter of Afenifere leader was murdered, Tinubu's way of commiserating was asking, "Where are the cows?"
Now, Àmòtékùn has become an issue, Bola Ahmed Tinubu is nowhere to be found again. The self-acclaimed "Asíwájú" has become an absentee one. At every turn when he is expected to stand up for the Yorùbá people, the Yorùbá Nation, the Yorùbá sons and daughters, Tinubu has always been found wanting.
Bola Ahmed Tinubu at every turn, at every opportunity, at every chance he gets or he has gotten, he has had no qualms, he has had no problems, throwing under the bus, the Yorùbá nation to please his Fulani masters. To Tinubu, it does not matter how many Yorùbá sons and daughters are murdered or maimed. It doesn't matter to him how much of the Oòduà land is appropriated by the Fulani aggressors and neo-colonialists.
To Bola Ahmed Tinubu, anything, everyone and everything is expendable. It does not matter how much gnashing of teeth is going on the streets of the Yorùbá Nation. It does not matter to him how much tears is being shed by the Yorùbá sons and daughters. It does not matter to him, how much suffering, agony and misery is inflicted on every corner and cranny of Yorùbá nation, on Oòduà land by his Fulani masters, as long as he is protected and his ambition is on course, he is perfectly alright.
The question now remains, how many sons and daughters of Oòduà have to lose their lives for Tinubu's ambition to be realised? How much more blood have to flow for his Fulani masters to be happy to be able to guarantee him the Presidency, if ever they would? How many more have to die needless deaths? How much more land do we have to give up? How much more have to be kidnapped and killed? How much more of have to be maimed and deprived? Obviously, "Tí ikú ilé ò bá pa ni, t'òde ò lè pa ni."
Bola Ahmed Tinubu has to understand that it was never enough to get himself the title of "Asíwájú." (thank God, it was the "Asíwájú of Eko Island" and not the "Asíwájú of the Yorùbá nation" as many of his paid sentries have always wanted to portray him). Was the purpose of his title to lead whoever follows him to the Golgotha to be slaughtered? Was that the purpose and or the objective?
The creation, launching and the continued subsistence of Àmòtékùn Project is an act of Providence. It is an act of Providence incubated by nature to identify the true enemies of the Yorùbá nation. The role of nature here is the affirmation of its very first law – self-preservation. In this trajectory, the ever conscious time has vindicated the characterisation of Tinubu's politics as mercantilist and not beneficial to and or in the interest of the Yorùbá nation.
Thus if you did not hear anything from Bola Ahmed Tinubu on this matter of Àmòtékùn, you now know why. But never the less, we must still ask this question:- ÀMÒTÉKÙN: Where is Bola Ahmed Tinubu?
"In the long history of the world, only a few generations have been granted the role of defending freedom in its hour of maximum danger. I do not shrink from this responsibility – I welcome it.” – John F. Kennedy, January 20, 1960