The Powerful Seven Members Of The Ọ̀yọ́ Mèsì Who Can Force An Aláàfin To Leave The Throne And Make Him Commit Suicide And This Is How They Do It
Contrary to what some people might think, the Ọ̀yọ́ Empire was not an absolute monarchy. In fact, it was more of a constitutional monarchy with some democratic leanings, albeit the constitution was not written. The Yorubas developed a leadership system with inbuilt checks and balances and that it has endured for thousands of years shows it has worked brilliantly.
One of the most obvious manifestations of the ‘democratic kingship’ of the Aláàfinate is the institution of the Ọ̀yọ́ Mèsì, and it is the subject of this piece. Just as a democracy like that of Nigeria has three arms of government (executive, judiciary and legislative), the Aláàfinate also has three arms which also corresponds with a democracy, the Aláàfin Iku Baba Yeye is the executive branch, the Ọ̀yọ́ Mèsì is the legislative branch and the influential Ògbóni serving as the judiciary.
COMPOSITION OF THE Ọ̀yọ́ Mèsì
Oyo Ile Layout of the town showing extent of the Old Oyo Empire.
An all-male clique and a non-royal council made up of seven principal councillors of the state, the Ọ̀yọ́ Mèsì form what can be described as the Electoral Council and as mentioned earlier, it is imbued with legislative powers. For this and other reasons, the Ọ̀yọ́ Mèsì has been compared to the United States Congress, which serves to keep a check on the executive wing of the federal government. The only thing here is that the Aláàfinate is far older than American democracy.
Headed by the Bashọrun, the Ọ̀yọ́ Mèsì has the following as its members:
Bashọrun (Iba Ọshọrun)
Agbaakin (Agba Akin)
Samu
Alapini
Laguna
Akiniku
Ashipa
POWERS AND DUTIES OF THE Ọ̀yọ́ Mèsì
Ability to govern efficiently is a feature of civilization and this was supremely demonstrated in the Oyo Empire. The evolution of the Ọ̀yọ́ Mèsì arose to ensure there is a check on the vast powers of the Aláàfin. For someone who is worshipped as a living reincarnation of Sango the Yoruba god of thunder, lightning and energy, an Aláàfin can be incredibly powerful indeed. An Aláàfin is not seen as an ordinary human being but an appointee of the gods and that is why an Aláàfin is always referred to as the Ekeji Orisha meaning ‘Second-in-Command to the Deities’ or ‘Companion of the Gods’.
However, in order to ensure that no rogue king will become so autocratic and dictatorial to the extent of trying to be an absolute monarch, the Ọ̀yọ́ Mèsì has been endowed with an equally-impressive array of spiritual, religious and political powers to act as a counterbalance to the terrifying supernatural powers of the reigning Aláàfin.
Just as the United States Congress can impeach a sitting president of the United States of America, the Ọ̀yọ́ Mèsì can depose, banish, remove a reigning Aláàfin or in some cases, activate the process of death for the obstinate king. This power of the Ọ̀yọ́ Mèsì was vastly used in the 17thand 18th centuries with Aláàfins committing suicide as the only option.
When the Ọ̀yọ́ Mèsì rejects an Aláàfin who has been too despotic or evil, it is not just seven people who are rejecting him, it is the entire people of Ọ̀yọ́ who are voicing out no vote of confidence in the current occupant of the throne. When that happens, the Aláàfin has no alternative but to vacate not just the throne but this world. The most interesting and exciting thing about these processes is that every single stage is organized and there are plans on even how an Aláàfin should commit suicide, where and when. Every step is meticulously detailed.
The legendary Yoruba movie titled Bashọrun Gaa brilliantly illustrates the invocation of the powers vested in the Ọ̀yọ́ Mèsì when the state is faced with a tyrant of a king. You can watch the movie below:
The duties of the Ọ̀yọ́ Mèsì are neatly outlined and they are as follows:
1 -VOICE OF THE PEOPLE: Because the Ọ̀yọ́ Mèsì are directly connected to the people (unlike the Aláàfin who is holed up in his royal palace and rarely comes out), they are expected to be the voice of the people in the royal court. Their main duty is to defend and protect the interests of the empire (or the masses) no matter whose ox is gored.
2-ROYAL ADVISERS: By virtue of their closeness with the people and ability to feel the pulse of the masses, the Ọ̀yọ́ Mèsì has the crucial duty and responsibility of advising and providing useful counsel to the Aláàfin (King). The more serious the issue, the more vital is the counsel of the Ọ̀yọ́ Mèsì, usually made up of some of the wisest and experienced people in the empire. In order for you to appreciate how serious this is, a member of the Ọ̀yọ́ Mèsì (called a Mèsì) has to be in the royal court every morning and afternoon to rub minds with the King. In a case where the Mèsì will be unavoidably absent, then he has to send his deputy to the Aláàfin.
Yoruba kings.
In addition to organizing several religious festivals, the Bashọrun is also the commander-in-chief the army (not the king) and this confers on him massive independent religious authority. The all-important Ọrun festival is also the responsibility of the Bashọrun. This festival entails Ifa religious divination and it is to determine if the members of the Ọ̀yọ́ Mèsì are still in full support of the reigning king.
What this signifies is that everyone has rejected the Aláàfin and he must commit suicide. History shows us this was the only legal way to depose an Aláàfin. Once the Ọshọrun does this, he would proclaim:
Awọn Orisha kọ ọ! (The gods have rejected you!)
Ilu Ọ̀yọ́ kọ ọ! (The people have rejected you!)
Aye kọ ọ! (The earth has rejected you!)
The next step is then for the doomed Aláàfin, his eldest son, the Samu, his personal counselor and a member of the Ọ̀yọ́ Mèsì all have to commit suicide together so that a new government can be formed afresh.
As I said earlier, everything is meticulously planned and the entire dethronement and royal suicide is carried out during the Ọrun festival, all under the watchful coordinating eyes of the Bashọrun.
It is interesting at this stage to point out that as powerful as the Ọ̀yọ́ Mèsì is, it is only one-third of the government and does not enjoy limited influence and authority. And that is because its own powers is also checked by the ultra-secretive Ògbóni cult.
Another way to balance the powers was to ensure that one member of the Ọ̀yọ́ Mèsì must die with the condemned Aláàfin. It is also the King who appoints members of this powerful non-royal council. This way, no arm of government in the empire was going to become too powerful to be reined in. This was not the same with a place like Dahomey where the king was absolute and the only way to remove him was either through assassination or a coup.
However, despite all the checks and balances, there are a few times when the conspiracy of fate and circumstances would make one arm considerably more powerful than the other two.
An illustration of this was the case of the power-grabbing Bashọrun Gaa who exerted so much influence that he saw to the dethronement and deaths of at least three Aláàfins during his long reign as the head of the Ọ̀yọ́ Mèsì from 1754 to 1774. But the Aláàfinate is an institution that is so resilient that it survived characters such as Bashọrun Gaa and they could not destroy it.
Oba Gbadegesin Oladigbolu II, he reigned
THE Ọ̀yọ́ Mèsì TODAY
The Aláàfinate has faced all sorts of internal challenges, power tussles and external attacks over the century but it survived and it is for this reason that today, the Ọ̀yọ́ Mèsì is not only existing, it is also performing its very crucial roles of stabilizing Ọ̀yọ́. Today, it is made up of its usual members:
Bashọrun (Iba Ọshọrun)
Agbaakin (Agba Akin)
Samu
Alapini
Laguna
Akiniku
Ashipa: If you notice in the photo above, one Mèsì is missing and that is the Ashipa. Well, this is because the former Ashipa in the person of Alhaji Amuda Olorunosebiwas murdered in the early hours of November, 26, 1992 (his family and the Aláàfin have been embroiled in a very bitter).
That fateful day, he had headed straight for his farm when assassins waylaid him and instead of using a gun or a cutlass, they reportedly overpowered him, twisted his neck, poured acid in his mouth and forced the liquid down his throat. The murderers waited a while to make sure he was dead before they vanished.
For almost a year after his murder, the family of the late Ashipa refused to bury him and demanded justice must be done. In fact, he was buried exactly seven years after on the 26th of November, 1999. The Oyo State Police Command finally conducted its investigation, made some arrests and passed their findings to the office of the State Attorney-General and Commissioner for Justice.
The police eventually arraigned some suspects in court and the case dragged on until the matter reached the Supreme Court via Suit No. SC/88/2000. While the matter was before the apex court, the family of the late Ashipa took advantage of the existing Justice Chukwudifu Oputa-led Human Rights Violation Investigation Commission (HRVIC) set up by the federal government and filed a petition before the panel.
The petition No 186 was filed by Alfa Bello Olorunkosebi, Mr. LA Ayankojo, Alhaji Rashidi Salami and the family of the late Ashipa. In the petition, the petitioners also lambasted the then state Attorney-General, Alhaji Yusuf Akande for what they referred to as the ‘undue perversion of justice’ and they accused him of deliberately refusing to charge the prime suspects in the murder.
The panel asked the Oputa Panel to recommend a full investigation of the case, the prosecution of those involved, and to put a stop to threats to the life of Rashidi Salami.
However, the counsel who represented the AG of Oyo State reminded the panel that the case itself was pending before the Supreme Court. The panel initially adjourned hearing the petition and when it resumed hearing in Abuja on the matter on the 10th of July, 2001, something interesting happened.
The Aláàfin of Oyo, through his lawyers, served a writ of summons process from the Federal High Court in Ibadan on the commission, urging the court to restrain the Oputa Panel from hearing the matter.
The lawyers of the king anchored the application on the constitutional provisions and powers vested in the Attorney-General of the State over criminal matters and also the provisions relating to fair hearing. The panel decided to adjourn the matter indefinitely pending the determination of the suit filed by the Aláàfin of Oyo, Iku Baba Yeye.
At the end of the day, the Supreme Court delivered its verdict and the Aláàfin was given a clean bill of health as the apex court declared its pronouncement that Ashipa’s murder could not be linked to the person and office of the Aláàfin. Till this moment, the police has not produced the actual killers of Ashipa Amuda Olorunkosebi. The Nigerian police is yet to find the murderers of a prominent Nigerian chief.
After his death, the Aláàfin nominated a new Ashipa in the person of Alhaji Shittu Ologbojo from the Akinsowon compound.
However, things took a new twist when the Ologbojo took ill all of a sudden on the 24th of December 2001 and gave up the ghost even before he was installed. As for the murdered Alhaji Olorunosebi, his family and the Isale Oyo community have not stopped accusing Aláàfin Adeyemi and some prominent people in Oyo State for killing him.
In April 2015, indigenes of the Isale Oyo community appealed to the Aláàfin to appoint a new Ashipa that they have been suffering indefinitely since the gruesome murder of the former Ashipa. A new Ashipa is yet to be installed.
Yoruba History: After The Fall Of The Ọyọ
Political struggle between Alaafin Abiodun and Ọyọ Mesi over the policy thrust of a peaceful diplomacy against military adventurism of Ọyọ Mesi for the Empire led to the gradual disintegration of the empire. Although, there were many open confrontations between some political leaders and Alaafin Abiọdun, even there was a revolt, in which Alaafin defeated his opponents. We should also remember that Alaafin Abiọdun had just ridden Ọyo of Baṣọrun Gaa’s intransigence and notoriety. Regardless of Alaafin’s military successes, no respite for the empire, rather an intractable constitutional crisis had been created, as years rolled by, crisis from it hastened the fall of Ọyọ Empire.
After the death of Alaafin Abiodun, the internal crisis in Oyo took a new dimension as the succession rate to the throne was so high, the situation created political instability that weakened the stool of Alaafin. Records show that some Alaafin stayed less than six months on the throne, even there was a period of political interregnum. More worrisome, was the conspiracy and distrust that engulfed the entire Oyo.
As Oyo was struggling with the domestic/internal problems, insurrections became the order of the day as people became resentful of Oyo’s hegemony. Yoruba-Egba revolted, declared independence under its leader, Lisabi Agbongbogbo Akala. In 1818, Abomey revolted and stopped paying tributes to Alaafin, other sub-groups within Oyo Empire joined in the race to become independent. This spirit of independence in the air showed that Oyo’s authority and influence, made posible by political and military power, would soon be gone.
The immediate cause of the fall of Oyo was the rivalry between Arẹ-Ọna-Kankan-Fo Afọnja and Alaafin Aolẹ. Earlier, Aolẹ had ordered Afọnja to attack Iwere-Ile (a Yoruba town and maternal home of Alaafin Ajagbomogun-Ileti Are-Elemele), the order was not only ignored by Afọnja, but created distrust between Aolẹ and Afọnja. Within a short period of time the supremacy battle and suspicion (between the duo) resulted in attack on Ọyọ by Afọnja with the help of the Fulanis (under Alimi)-the new settlers in Ilọrin. Ọyọ was destroyed and a new location was sought at Ago-Oja to form a new Oyo under Alaafin Atiba.
Shortly there after, Afọnja was killed in a political intrigue that followed in Ilọrin. Yoruba lost Ilorin its northern gateway to the Fulani-led-Islamic-administration in Sokoto to Malam Alimi, Usman-Dan-Fodio’s representative.
The destruction of Ọyọ spelt a doom for entire Yorubaland as there was no more central or unified defense system, more important, there was a radical shift in power in Yorubaland. Four different power blocs emerged-(two military powers, one economic power, and a confederate/multi-kingdom power). Besides, several towns and communities were formed to care for hundreds of thousand Yoruba refugees; more pathetic was the social and political dislocations (intra-tribal wars) Yoruba witnessed between 1826/27 (when Ọyọ fell) and 1885, when the British-led armistice treaty was signed by various warring groups in Yoruba land.
The new political powers in Yoruba land were:
Ibadan– a military power which produced Baṣọrun such as: Oluyọle, Ọdẹrinde, Ojo, Ogunmọla, Latosisa etc.
Ijaye– a military power that revolved around a supreme commander and a dictator-Kurunmi.
Ẹgba, a confederate-political system, based not on military power alone, but on the moral force of Christianity, power of education, and industrialization. These factors made Ẹgba a different political power in Yoruba land.
Ijẹbu-an economic power because of its geographical location. A major trade route between Lagos and several Yoruba towns and villages.
Ibadan- A new Political Power in Yoruba Land.
Ibadan (Ẹba-Ọdan) meaning by the side of thick forest was initially established by Lagelu an Ile-Ifẹ (commander-in-chief). For several years, Jagun Lagelu (oro, a pata maja) and his subjects were living together in peace in their first settlement at Awotan, in Apẹtẹ in the present Ido Local Government Area, until an incident happened. From history, we are told that certain individuals disrobed Egungun in Ẹba-Ọdan, the Egungun was brought to market where he suffered more humiliation before women and children. In Yoruba tradition, Egunguns are revered dead forefathers. when Ṣango, the Alaafin of Ọyọ heard of the incident, he ordered the destruction of Ẹba-Ọdan. Those who survived the attack ran to a near-by hill, lived on (Oro fruits), much later, when life returned to normal another settlement was formed. Ibadan, from records was attacked on three other times. However, the modern Ibadan was established in 1829, after the fall of Ọyọ.
Refugees from several Yoruba towns and villages came in droves and settled in Ibadan when Oyo was destroyed around 1826/1827, by 1850 the city population had grown to over 250,000 this made Ibadan to become a heterogeneous and the largest Yoruba town; more so, it became a safety net for the war displaced people. Because of its location, population, military exploits under various garrison commanders, Ibadan town became the most powerful, politically, and economically in Yorubaland. In no time, Ibadan filled the political vacuum created by the fall of Ọyọ.
Although, Ibadan is a Yoruba town, it operated a different political system ever known in Yorubaland. Ibadan had no Ọba, whose occupant is by inheritance, because of its formation; rather, it created four high offices: two military positions, one civil office, and one office for women leadership. The offices are:
“Iba” or “Baa’lẹ” civil, head of the town
“Balogun” later “Baṣọrun”; head of Ibadan military
“Seriki”; second-in-command, military office
“Iyalode”; head of all Ibadan women, a powerful office.
The system that produces Olubadan (formerly known as Iba) consists of two lines: the Otun and the Balogun. Each line has 23 steps on the rung for a would-be-Olubadan to climb before appointed. Vacancy is created when the occupant dies, becomes incapacitated or removed (which happens seldon) the next-in-rank moves a step up. The journey to Olubadan office is very long and enduring.
Otun line is for the civil office, while Balogun is for the military leadership. However, most senior title holder from either lines can become Olubadan, when the stool becomes vacant.
Iba or Baa’lẹ was the political head of Ibadan, the office was opened to the next-in-rank or second-in-command whenever the occupant died. The is practice is still same even (with Olubadan throne) to date. Balogun (later changed to Baṣọrun by Alaafin Atiba, but installed by Iba on the orders of Alaafin) and Seriki were the two prominent military leaders in the land (and to date) are opened, not by inheritance, but to the next-in-rank. Other high and middle level military titles were: Otun (General, right division); Osi (General, left division); Ekerin, Elarun, Ekefa (head of fourth, fifth, sixth divisions). Interestingly, these titles though, no longer in military format or structure still exist in Ibadan political system/arrangement; even, with several reforms, structural and administrative changes Ibadan had witnessed as a city over the years
The fourth political office is that of Iyalode, the leader of Ibadan women. At inception, there was Traditional Council (Igbimọ Ilu) membership was drawn from both Ọtun line (civil) and Balogun line (military) to help Iba with day-to-day administration. Over the years, several administrative and political reforms had taken place in Ibadan, the most prominent were 1936 creation of Olubadan office, and 1976 when Olubadan became a permanent member of Western State Council Obas and Chiefs.
There are other several titles-by-household or compound, the most common is Mọgaji- the family head. The High Chiefs and Mọgajis carried out the civic duties- which enabled the indigenes accessed the land and to exercise their civil rights.
Ibadan, under the leadership of Oluyole played a major role in Yoruba land. Oluyole was a grandson of Alaafin Abiọdun (through Agbọnyin, Abiọdun’s daughter). He fought several wars, which he won:
Ibadan versus Ijẹbu
Ibadan /Owu war
Ibadan/Ifẹ war
Ibadan /Ẹgba war
Ibadan/Ẹgba war was a game changer in the post Ọyọ politics in Yoruba land, his defeat of the Ẹgba at Ipara led to the take over of several Ẹgba towns including Ibadan. Consequently, Oluyọle became Arẹago of Ibadan, later he took the Osi-Ọna-Kankan-Fo title, second to Kurunmi- the Arẹ-Ọna-Kankan-Fo (Generalissimo) of Yoruba land.
The leadership of Ibadan over Yoruba did not come by accident, rather, it came as Ibadan checkmated the rampaging Fulani warriors after the fall of Oyo. Yoruba had lost Igbomina; Ekiti and Akoko at this time were under threat. Ogbomọṣọ, Ẹdẹ, Iwo, axis were under attack-even Oṣogbo had been defeated, occupied by Fulani. In fact, the entire Yoruba land was under Ilorin-Fulani siege. Ibadan would not allow the onslaught to continue, by 1840, Ibadan soldiers defeated and pushed Fulani warriors back to Ilọrin.
However, the only regret was Ibadan did not follow through to Ilọrin. This military success stopped further Fulani attack on Yoruba land throughout 19th and early 20th centuries- the period that covered British annexation of Lagos from 1860 through the creation of Southern Protectorate- British’s political design meant to promote, protect, and to preserve the commercial interest of Royal Niger Company; the creation of Northern Protectorate and the amalgamation of January 1, 1914, leading to the formation-of Nigeria.
Ibadan was not done with wars yet, because it engaged in many more wars in Yorubaland in order to establish its supremacy. One of such war was Ibadan/Ijaye war of 1860-61. We should remember that Atiba, Oluyọle and Kurunmi were trio who fought the Eleduwẹ war during Alaafin Oluewu, to liberate Yoruba from the Fulani in Ilọrin. At the war front- these three warriors became covenanted friends. At the end of the war- their friendship became even stronger- especially so, when Atiba succeeded Eluewu as the new Alaafin.
Unfortunately, their friendship later turned sour when Alaafin Atiba changed an age-long tradition in Ọyọ by abolishing the practice of Arẹmọ from dying with Alaafin. Kurunmi became enraged with the change in custom and tradition of Ọyọ, vowed not to recognize any Arẹmọ chosen as Alaafin in Ọyọ.
Alaafin Atiba died in 1859, his son Arẹmọ Adelu became the new Alaafin, Kurunmi refused to recognize Alaafin Adelu. Ibadan did not only recognize Adelu as Alaafin, but supported Ọyọ, this created enmity between Ibadan and Kurunmi of Ijaye. Earlier, Alaafin Atiba had made some far reaching administrative changes in Ọyọ, he divided Ọyọ into two sections, Kurunmi headed the (west) and Balogun Oluyọle in Ibadan led the (east). These changes, regardless, created more problems than it solved, because Kurunmi of Ijaye engaged in supremacy battle with Alaafin on who controlled upper Ogun towns and villages around Ṣaki. Since the matter was not resolved before Alaafin Atiba’s death, Kurunmi saw his death as an opportunity to establish his control over Oyo West; without delay, he declared war on Ọyọ in 1860.
Ibadan war machine under Ogunmọla came in support of Ọyọ, routed Kurunmi-Ijaye/Egba alliance (forces); more so, killed all his sons. When Kurunmi saw the direction of the war-that he was running against time, more important, there was no how he could have upper hand in the war; rather than being captured, Kurunmi committed suicide and Ijaye was destroyed by Ibadan army. Although, Oyo/Ibadan alliance paid off, yet, the war created more troubles and crises in Yorubaland-for two more decades-there was no peace in the land.
Again, another Yoruba town with its power and influence went out of existence in Yorubaland.
The Ibadan/Ijaye war had just established Ibadan military superiority in Yorubaland, more important, the future role Ibadan would play in the politics of the region. Ibadan was not done with wars in Yoruba land, rather, it had just begun.
Prominent Ibadan leaders of 19th century were:
Baṣọrun Oluyọle
Baṣọrun Ibikunle
Baṣọrun Ogunmọla
Baṣọrun Latosisa
Iyalode Ẹfunṣetan Aniwura.
Between 1860 and 1885 Ibadan engaged in five different wars simultaneously. In 1877, Ibadan went to war against Ẹgba/Ijẹbu for attacking Ibadan traders, when coming from Port-Novo. The Ijẹṣa/Ekiti seized the moment, in 1878, attacked despotic Ibadan Ajẹlẹs (viceroys) in their territories; Ibadan declared war on Ijẹṣa and Ekiti. The conflict between Ibadan/Ijẹṣa & Ekiti went on for sixteen years, the worst war in Yorubaland.
Ogedengbe-the Seriki of Ijẹṣa army, Fabunmi of Oke-Imesi, and Aduloju of Ado-Ekiti held Ibadan down as Ibadan engaged in other wars with the Ẹgba, Ijẹbu, Ilọrin and the Ifẹ. The Ibadan/Ijesa & Ekiti parapọ war got to its peak at Kiriji, near Ikirun.
As these wars raged on in Yoruba land, no attempts were made to caution the warring groups, unfortunately, the leaders (Ọbas) in Yoruba land then were suspicious of themselves, enmeshed in bitter rivalry. The Church (CMS) and other religious organizations that should have played the role of peace-makers looked the other way. Sad to say, Lagos colonial administration stood aloof as entire Yorubaland was on fire.
In 1884, events changed, partition of Africa was under way, British, which had more investments in the region than other rivals did not want the French or the Germans to have an upper hand.The realities on the ground made British stepped up, abandoned its lookwarm attitude, actively involved in resolving the internal strife in Yorubaland. Through the Church Missionary Society (CMS) and Lagos colonial administration, reconciliation began among the warring Yoruba groups (Ibadan, Ijesa/Ekiti, Egba, and Ijebu). At a time, Lagos Governor Maloney went to Ikirun in 1885 during the Kiriji War between Ibadan and Ijesa/Ekiti alliance to find permanent solution to the crisis on hand. Finally, the combatants in the crises were tired of several decades of wars.
Through negotiations undeundertaken by the Church, which was spearheaded by Samuel Johnson, Charles Phillips, and Lagos Governor Maloney in 1886, peace gradually returned to Yorubaland as the warring groups sheathed their swords. At a time, Governor Carter had to use force on some Yoruba groups to open trade routes earlier closed. According to (Ayandele, 1967) the military onslaught on Ijẹbu in 1892 to open trade route and the attack on Ọyọ in 1895, the defeat of Ilọrin by the Royal Niger Company in 1897 subdued entire Yorubaland. Thereafter, the history of Yorubaland changed by 1900 and even beyond. Ibadan maintained its influence and dominance on Yoruba, for years, it became the political and administrative headquarters of Yorubaland. Even, if today’s politics have changed the dynamics of Yoruba nation, Ibadan will always be remembered for its roles in shaping, and creating a new Yoruba nation in the 19th century.
Ẹgba-Abẹokuta From A Refuge Town to A Power Broker in Yoruba Land.
The Yoruba Ẹgbas lived in the southern part of old Ọyọ Empire, its current location has not changed significantly. Ẹgba’s journey to nationhood began in 1796 when Lisabi Agbongbogbo Akala revolted against Ọyọ under Alafin Aolẹ. Ẹgba became a self-governing territory, however, the journey to freedom and self-determination within Yorubaland was very rough and tough.
For the next sixty-five years (1796-1860), it was marked by struggles for survival- because of several military attacks from within Yoruba nation. In fact, the formation of Abẹokuta, the major Ẹgba town which means “under the rock” owed its existence to constant military attacks as the Egbas needed a more secured location from fellow Yoruba and the rampaging Dahomey slave traders. Abẹokuta was founded in 1830, by Seriki Ṣodẹkẹ who led thousands of refugees from Ibadan- a major outcome from the fall of Ọyọ Empire.
Abẹokuta was built by refugees- majority came from Oyo and Ibadan, while several other groups with similar experience elsewhere joined. Between 1817 and 1824, Owu a prominent Ẹgba division, a traditional enemy of some Yoruba towns suffered a joint military attacks from Ijẹbu/Ifẹ/Ọyọ alliance. From history, we are told about a minor issue on “alligator pepper” which happened between Owu man and Ijẹbu woman at Apomu market, a matter that would have been resolved amicably were there peace in Yorubaland. However, historians see the Ijẹbu/Ifẹ/Ọyọ versus Owu war as a pay-back to Owu for its hostility and many won wars against some Yoruba towns.
The coalition forces destroyed Owu town beyond repairs with several lives lost. In fact, this incident with the disaster that followed contributed in a large way to the founding of Abẹokuta much later.
Unfortunately, Owu was not the only victim, Ikija was attacked by the coalition army for supporting Owu. Besides, Ẹgbas in Ibadan were subjected to hostility, in the atmosphere of crisis and uncertainty, Ẹgba had no better choice than to leave Ibadan, but moved southward under Seriki Lamodi, who died on the way, as the exodus was completed under the leadership of Seriki Ṣodẹkẹ.
These migrants settled at Itoko, their host was Adagba, thereafter other Ẹgba groups started moving to Abẹokuta, in 1834, Owu joined.
Egba had a large territory which extended to Ijaye up to Ogun River at Olokemeji. It also shared boundary with Ibadan, to the east is Remo division, on the west is the Egbado (now Yewa) and to the south are the Aworis. Most of the prominent families came from Oyo, most Egba chiefs were descendants of Esos especially the Sagbuaa. Towns and communities were formed under individual leaders, the community operated a loose confederacy.
Other Egba Towns and Communities were:
Egba-Igbehin had Ake, Ijeun, Kenta, Iporo, Igbore- (this Egba group shares boundary with Remo) under Alake.
Egba-Oke-Ona is located close to Odo-Ona River and had the following towns: Ikereku, Ikija, Idomapa, Odo, Podo under Osile.
Egba-Gbagura is situated near Oyo, this group is known as “Oyo-Egba” their towns include: Ilugun, Ibadan (before Egba/Ibadan war), Ifaye, Ika, Ojo, and Ilawo and several smaller communities. This group has Agura as its head.
Some of the wars Ẹgba fought on their way to nationhood were:
Ẹgba/Ijẹbu Rẹmọ war (Owiwi) of 1832
Ẹgba/Ibadan war 1834
Ẹgba/Ọta war to control the access road to Lagos, 1842
Ẹgba/Ado war to punish the Ado for supporting Ọta in 1844
Ẹgba/Ibarapa war 1849
Ẹgba/Dahomey war under King Gezo 1851
Ẹgba/Ijẹbu the Ere war of 1851
Ẹgba/Ijaye war 1860-1862
Ẹgba/Makun war 1862-1864
Ẹgba’s leadership role in Yoruba land was not measured by its military successes, though, Ẹgba won most of these wars and lost, but a few, rather, its contribution to a new Yoruba through western education, Christianity, introduction of constitutional monarchy, above all, the introduction and provision of infrastructure in a municipal run system- second of its type after Lagos, placed Ẹgba ahead of towns and villages and opened a new chapter in the history of Yoruba.
At inception, Ẹgba had more than 200 settlements grouped into five independent towns with individual kings. These towns are:
Ake, the traditional head is Alake
Owu, the Ọba is Olowu
Gbagura, the head of the community is Agura
Oke-Ọna, the king there is Ọṣhinlẹ
Ibara, the Ọba is Olubara.
Each community ran an independent, but a centrally coordinated administration under the leadership of Alake of Ẹgbaland-a title created in-1854.
Apart from confederacy structure, Ẹgba had several councils of local chiefs running to over (4000 chiefs); these councils were:
Ogboni Society headed by Oluwo, the council had so much influence on the Oba (even to date). Other titles in Egba-Ogboni cults are: Aro, Apena, Ntowa, Bala, Basala Baki, Asipa, Asalu, Lalija, Apesi, Esinkin Ola, and Odofin
Military Council was headed by Balogun and Seriki, second to Ogboni society.
Parakoyi (business/commercial council) headed by Babalaje of Ẹgbaland.
Both the Christian and Muslim communities had representatives on these councils.
In 1854, the office of Alake was created. Earlier, Ṣomoye, Ẹgba military commander established the Ẹgba United Board of Management (EUBM), but the body died with Ṣomoye in 1846.
Ẹgba took various steps to consolidate its power:
first, through British officials by treaties,
second, through the Church which had its headquarters in Abẹokuta.
Abẹokuta, after Lagos became another center of activities in Yorubaland, because of the Church and the Saro Yorubas.
The Saro Yoruba changed the political/economic dynamics, even religion.
By 1893, the governor of Lagos, recognized Ẹgbaland as an independent territory within Yorubaland,
five years later Ẹgba United Government (EUG) came into existence.
Althoug, Ẹgba became part of Yorubaland within the southern protectorate that formed Nigeria in 1914.
Egba-Alake Rulers from 1829 to Date. Names of Egba-Alake Rulers Status of Ruler ship Period Seriki Shodẹkẹ War leader 1829 – 1845 Ṣomoye Regent 1845 – 1846 Ṣagbua Okukẹnu Regent 1846 – 1854 Ṣagbua Okekẹnu (1st Alake of Ẹgba land) from Ọyọ-Ẹṣọ Ṣagbua stock First Alake of Egba land (office created in 1854) 8th August 1854 to 1862.
Ṣomoye Regent (2nd time) 1862- 1868 Ọba Ademọla Alake 2nd November, 1869-20th December, 1877. Ọba Oyekan Alake Jan. 1879- 18th Sept. 1881. Ọba Oluwajin Alake 9th Feb. 1885-27th Jan. 1889 Ọba Ọṣọkalu Alake 18th Sept. 1891 – 11th June 1898. Ọba Gbadebọ 1 Alake 8th August 1898 – 28th May 1920. Ọba Ladipọ Samuel Ademọla 11 Alake 27th Sept. 1920 – 27th December, 1962. (went on exile from 1948 to 3rd Dec. 1950). Ọba Adeṣina Samuel Gbadebọ 11 Alake 29th Sept. 1963 – 26th Oct. 1971. Ọba Samuel Oyebade Mofọlọrunṣọ Lipẹde Alake 5th August 1972 – 3rd Feb. 2005. Ọba Adedọtun Arẹmu Gbadebọ 111 Alake 24th August 2005 to Date.
Ijẹbu-the 19th Century Power in Yorubaland.
Ijẹbu Yoruba live in the thick-forest/mangrove belt–south of Ọyọ Empire. A highly urbanized and entrepreneurial group- whose economic dexterity is a common knowledge.
There are several claims on the origin of Ijẹbu nation, but the most popular of these stories is the Ọbanta (the king outside)version, the Ifẹ man, who was the first king in Ijebuland. Other historical versions are the “Biblical Jebusites” the Waddai story, and the Kingdom of Owodaiye of Ethiopia. Each version of these stories has been intellectually presented to the public- for instance, the oral historians believed that Ijebu migrated to their present abode from Waddai, Sudan, several millennia ago, even before King Solomon of Israel and the “famous Makida” the Queen of Sheba. Protagonistsof this version have cited cultural and historical similarities between the Ijebus, the Nubians and the Southern Sudan and Ethiopia- in names resemblance, such as (Saba/Shaba, Esiwu, Meleki/Menelik). They also cited tribal marks sameness, more so, houeshold items with very strong socio-political significance. Even though, the Obanta version as presented by Samuel Johnson in his book “History of the Yorubas” is different from the traditional and oral historians’ presentation.
Regardless, from our studies, there were three fundamental and incontrovertible issues that have made Ijebu history very interesting:
One, Ijebu people have been part of Yoruba history for centuries,
Two, Ijebu people had undergone several transformational stages over the centuries, which would have affected their history.
No doubt, some individuals, even groups might have migrated from Sudan, or Near East centuries ago to the present Ijebuland, since migration is a common phenomenon among humans. On the other hand, one cannot ruled out the possibility of aborigines present in the land, at the time the migrants arrived. The natives must have accepted and welcomed the migrants, and their co-habitation produced an amalgam and blend of culture that has sustained Ijebu-Alare for centuries.
Three, Ijebu like other sub-groups within Yoruba nation- has contributed significantly to the greatness of Yoruba- through culture, education, Christianity, nationalism, above all, its unequal entrepreneur spirit. There are several Ijebu towns, communities and villages today, Ijẹbu-Ode is the political/cultural headquarters of all Ijẹbu, the paramount ruler in Ijẹbuland is Awujalẹ, also addressed as Akile-Ijebu. Awujale is produced by any of these four ruling houses: Tunwase, Fidipote, Ogbagba and Gbelegbuwa.
After the king there are three civil authorities in Ijebu, these are:
The Osugbo or Ogboni, The Ipampa, and the Lamurin.
These three bodies were so powerful, should they enact laws, no human (even the king) could repeal or annul them. By tradition, Oba should be a member of Osugbo. Ijebu land has a unique political system within Yoruba nation, there are over two hundred Ijebu towns, villages and communities (called “Egure”) with individual obas and baales, and their individual socio-cultural/political structures, still, these communities are part of a larger Ijebu kingdom under Awujale. Ijebu-Ode is the capital of Ijebuland, where Awujale lives. Olisa is the traditional head of Ijebu-Ode.
Agẹmọ is a major traditional festival, there are sixteen Agẹmọ in all Ijẹbuland, in every July, these Agẹmọ masquerades meet at Ijẹbu-Ode, before moving to Imodi-Mosan where the Agẹmọ festival holds.
Other Ijẹbu towns are Ijẹbu-Igbo, Ijebu-Ife, Agọ-Iwoye, Ọsọsa, Ikenne etc. Ijẹbu played a major role in the history of Yoruba during the 19th century, because of its geographical location.
It became trade routes for Yoruba towns and villages to do business with Europeans who stayed and lived in Lagos. Unlike other Yoruba towns and kingdoms, Ijẹbu did not have strong military, rather it relied on “mercenaries”.
The Three Sacred Baba Obas (Fathers) Of The Aláàfin Of Ọyọ You Never Heard Of And The Mysterious Process Which They Use To Choose A New King After An Aláàfin Dies
The present Aláàfin of Ọyọ is His Majesty, Iku Baba Yeye, Kabiyesi Alaiyeluwa Ọba Dr. Làmídì Ọláyíwọlá Atanda Adéyẹmí III and his prestige as a person and of the ancestral throne he occupies is so enchanting that it has enthralled millions of adherents and admirers across the world. But what is not revealed to the rest of the public are the elaborate ceremonies, rituals and the incredibly-detailed and sophisticated processes that are involved in the selection of a new monarch for the Ọyọ Kingdom.
Whenever an Aláàfin transforms from this plane of existence to the next to join his ancestors, the process to select a new king is instantly activated. As you might have expected, this is a very elaborate mechanism but one that works so well that it has endured for centuries even in the face of internal and external onslaughts. Several people are involved in the nomination, selection and eventual crowning of an Aláàfin. The goal of this piece is to shed more light on three of them and precisely who they are and what they do: the Three Sacred Fathers of the Aláàfin. If you are ready, then let us roll!
Even before the news pervades the entire kingdom that the Aláàfin is no longer in the earthly realm, the seven powerful members of the Ọ̀yọ́ Mèsì would have swung into action immediately. They have to ensure that from the surviving princes, the most suitable of them all is identified to wear the great crown. But at this point, not even the immensely powerful Ọ̀yọ́ Mèsì can make any move until the Three Sacred Fathers of the Aláàfin commence work. And this is where you have to pay serious attention.
Who are these Three Sacred Fathers of the Aláàfin?
They are three titled members of the royal family itself and they are called:
Ona Ishokun: On the 12th of March 2015, the death was announced of the Ona Isokun of Oyo, Oloye (Chief) Emmanuel Olanire Adeniyi at the ripe age of 96. A prominent educationist, community leader and also a Christian leader, Oloye Adeniyi joined his ancestors after an illness in Oyo. He had been installed the Ona Isokun in 2013.
Below are photos from the installation of the current Ọna Ishokun of Ọyọ at the Aganju Hall of the Palace of the Aláàfin of Ọyọ in September 2016. Please note that the Ishokun here is the same Ishokun that is used in relation to the twins (Ibeji) in Yorubaland. The Ọna Ishokun is also regarded as the head of one of the three branches of the royal descent group, one of which the Aláàfin is actually chosen from.
ỌNA AKA
ỌMỌ ỌLA
They are usually the uncles or even cousins of the deceased Aláàfin but they are mainly called Awon Baba Oba meaning ‘Fathers of the King’. Following the demise of an Aláàfin, this trio then scours the entire length and breadth of the kingdom and compile the names of the most eligible princes.
After they have finished this compilation, they will then prune the list by nominating the most suitable of them all. When they feel satisfied, they will then submit or simply suggest the names to the Ọ̀yọ́ Mèsì to either accept or reject via an election (the voice of the Bashọrun is the loudest once the nomination reaches the Ọ̀yọ́ Mèsì, in fact, it is so loud and influential that he alone can veto the decision of the Ọ̀yọ́ Mèsì).
So, while the Ọ̀yọ́ Mèsì cannot choose a new king without the fine-tuned nominations from the Awon Baba Ọba (Fathers of the King), the King’s Fathers too cannot simply impose a new Aláàfin on the entire populace. This is another brilliant illustration of the checks and balance of power inherent in the government of the empire. Thus, it is more of a constitutional monarchy or a democratized kingship where no arm is too powerful. This is one of the distinguishing features of a civilized society, and it is one that has stood tested and trusted for centuries.
Therefore, as you can see, selecting a new Aláàfin is not just a simple process in which the crown is simply passed from the father to the son, all the proper due processes have to be followed. It is such a beautifully advanced concept, one of the many that evolved from within the tropical forests of Africa.
Now that we know the primary roles of the Fathers of the King as nominators, the next step is to provide some clarifications on what follows once a new Aláàfin has been finally selected. Before any Aláàfin can accede to the throne, there are ‘curious’, intensely colourful, vibrant and elaborate ceremonies that must be carried out.
Once all the preparations for these events have been made, the ceremonies are officially kicked off with a sacrifice that is taken from the house of the Ọna Isokun by a group of men called the Omo Ninari. These men are from a family whose principal duty is executing all the duties that are connected with the offering of sacrifices in addition to waiting upon the Aláàfin and the priests for other tasks that might be assigned to them.
Once they enter the house where the Aláàfin-Elect (King-In-Waiting) is staying, they will call him out then tell him to stand up with an attendant by his side. The Aláàfin-Elect is then touched on his chest, and on the right and left shoulders with the bowl of sacrifice. As this is done, the attendant by his side recites some incantations. At this stage, the signal is out that the Aláàfin-Elect has been called to the throne officially and has become the new Aláàfin.
At evening of that same day, the Aláàfin is quietly taken to the house of the Ọna Isokun and this is where he spends his first night as a king. In order to ensure that the new king avoids the crowd, the attention of the eager populace is cleverly diverted by the slaves of the Aláàfin and others who organize a colourful procession with a lot of noise, music and fanfare in a vibrant atmosphere.
They will do this in a manner that suggest that they are escorting the new Aláàfin but in real sense, the new king, accompanied by the Aregbedi (a titled eunuch) and few of the other Ọmọ Ninari noiselessly trudge along far behind.
Upon reaching the Ọna na Isokun’s house, the Aláàfin is attended to solely by the Ọmọ Ninari. He is then admonished and advised by the Fathers of the King and other respected elders who play the role of a father to the fresh monarch.
That is not all. Some ceremonies of purification are then carried out alongside propitiatory sacrifices again are offered – these are carried to the various quarters of the entire city by the Omo Ninari.
The next night, the Aláàfin is taken to the house of the Otun Iwefa (the second in command to the chief of the Royal Eunuchs) and it is here that the Aláàfin spends his second night. Otun Iwefa, by the virtue of his role as a priest of Sango, it is believed that the Aláàfin passes the night there so as to be initiated spiritually to his office and to be imbued with powers that will make him a King and Priest for his people at the same time.
Another reason the Aláàfin spends his second night with the Otun Iwefa is to learn of the complexities of the vast inner precincts of the palace. After this is done, the Aláàfin-Elect is then ushered into one of the chambers in the Outer Court of the Palace (called Omo Ile) and it is here that he resides for three months, called the Period of Mourning, until the time of his coronation – that will be the story for another day.
Upon the demise of an Aláàfin, the main gateway to the palace is closed but during the Period of Mourning, a private opening is made for the Aláàfin-Elect in the outer wall and it is via this opening that he meanders his way in and out of his temporary residence.
Throughout this period, the Aláàfin-Elect remains strictly in private, doing nothing but learning the ways of his ancestors, meditating, practicing the timeless styles and graceful comportments of a King. He also learns the details of the crucial roles, duties and functions of his high and divine office. During the Period of Mourning, the Aláàfin-Elect wears only black and he can use a Cap of State called Orikogbofo (That The Head May Not Remain Uncovered). For the entire three months, the affairs of the state are run and conducted by none other than the powerful Bashọrun (Iba Oshọrun).
The Eight Most Powerful Women Inside The Aláàfin Of Ọyọ’s Palace That You Never
Heard Of
The Aláàfin Of Ọyọ, His Majesty, Kabiyesi Alaiyeluwa Ọba Dr. Làmídì Ọláyíwọlá Atanda Adéyẹmí III sits on a throne that is older than that of the British monarch. Among the Yorubas, women occupy a very respected position and they are involved at every level of administration in the society. The outstanding civilization of the Yorubas over time is seen in the royal court of the Oyo Empire.
In Yorubaland, a woman can aspire to the highest position in anything she desires and this has been the practice for thousands of years. The role of the female in the traditional Yoruba society is so deeply embedded that no major policy can be implemented or decision made without involving the women.
Women in Yorubaland are so incredibly influential that they control the economy by holding an unshakeable sway over the markets, social events and commercial activities. This is very obvious in the emergence of roles such as those of the Iyalaje, Iyalode and Iyaloja. Even in the occult, the women are still at the very top of the pyramid, the powerful Ogboni cult cannot make any decision without the Palace Mother giving the final go-ahead.
The Alaafin of Oyo, crowned, circa 1900
Please note that the Egbe Iyami Oshoronga (or the Great Mothers of the Occult, not witches in the traditional European or Caucasian sense of it) are considered to be the Mothers of the Ogbonis and also use the same symbolic gestures and handshakes when greeting or saluting each other. In fact, the Edan Ogboni takes its name directly from Egbe Iyami Oshoronga. Ogboni members are also known as Awon Omo Iya and the breast milk of the Mother (Earth) takes a very central place among the Ogbonis. The breast milk is symbolized in the greetings of the Ogbonis and when they greet they chant three times:
Omu iya dun mu, gbogbo wa lan jo mu (Mother’s milk is sweet to drink, we all drink it).
Make no mistake, women are behind the secrets of the Ogbonis. And when I say women, I mean the Ajes, Awon Iyami Oshoronga, Iya Mapo, Iya Nla, Edan (aka Iya Aye) and other prominent female members of the awo (occult). These names do not really connote negativity but rather mystery, unusualness or the remarkable nature of their prowess of the centuries-old traditions of the Yorubas. Women are believed by the Ogbonis to be more secretive or reserved than the men so mothers are deeply respected by the Ogbonis as the vessels carrying the most important secrets of existence and the occult.
These explanations have been given as introduction to allow the reader appreciate the role of women in Yorubaland as against the subjugation of the female gender as promoted by the foreign faiths of Islam (which insists a woman must be hidden, cloaked and veiled) and Christianity (which says a woman cannot even talk inside the church). This is not the case in Yorubaland and even the foreign faiths have been influenced by traditional Yoruba practices.
So, who are the eight powerful women inside the aafin (palace) of the Alaafin of Oyo that people have not heard of? These women are collectively and casually referred to as the ‘King’s wives’ but they should not be confused with the Ayabas (Oloris) who are the queens and wives of the monarch. Here we go:
IYAMODE
Iyamode is the only person in the world the Aláàfin is permitted to kneel before. He kneels before no one else except Iyamode. Other people kneel before the Aláàfin. Iyamode occupies a role so deeply respected that the king calls her ‘Baba’ (father). Whenever the Aláàfin goes on his knees before this influential woman, she returns the salutation by also going on her knees but she never reclines on her elbow while doing so as this is the custom of women in saluting their superiors. Iyamode is one of the most senior eight priestesses inside the Aláàfin’s royal household.
Alaafin of Oyo
Other priestesses within the palace include Iya’le Oduduwa (Priestess of Oduduwa) Ode (head of all the worshippers of the god Ososi, she dresses as a hunter, hence her name, on state occasions adorned with a bow ornamented with strings of cowries neatly strung on her shoulder), Obagunte (she represents the Aláàfin in the Ogboni confraternity and enters the Ogboni chamber on all occasions acting in the name of the Aláàfin), Eni Oja (she is the head of all the Eshu worshippers in the town, she is in charge of the King’s market and wears a gown like a man, the King leans on her arms the day he goes to worship the god of the markets, the Olosi is under the Eni Oja, same with the Aroja or the Market Keeper ), Iya’le Agbo (she is a private attendant to the Aláàfin and is in charge of his private pharmacy preparing all the agunmu (powders) and agbo (infusions) for the king) and Iya Otun.
Iku Baba Yeye.
Iyamode and Iya Oba are always clean shaven while others plait their hair in small strips from the forehead to the top of the head and gather the rest from the back to the top, tying all the hair clump into one knot with a string in a style known as the Ikokoro. As for the Ode, Eni Oja, Iyafin-Iku, Iya Olosun and the Iya’le Oduduwa adorn theirs with red feathers of the parrot’s tail.
It is interesting to know that the ancestor of the Yorubas, Oduduwa, had one son, Okanbi, with his principal wife named Omonide or Iyamode. Iyamode embodies the spirits of the Aláàfin’s fathers. Yoruba beliefs have it that fathers can be reincarnated in the anafemale child, and that explains precisely why the Aláàfin calls Iyamode ‘father’. Iyamode resides in one of the outhouses of the palace.
Her duties are not specially in the palace and she is the superior of the celibates living in the Bara (the royal mausoleum)¸ and that is another reason she is styled ‘Baba’. The role of the Iyamode entails worshipping the spirits of the departed Kings and calling out their Egunguns (masquerades) in a room in her apartments specially set aside for that purpose. This room is screened off from view with a white cloth.
Please note that Iyamode does not just oversee the worship of the ruler’s ancestors, she is those ancestors. Iyamode is described as the quintessential Aje and the only one who can house, embody and be the father and all ancestors of the king, all in one body at the same time.
The Aláàfin looks up Iyamode as his father and he addresses him as such, being the worshipper of the spirits of his ancestors. As stated above, the King kneels for no one else but Iyamode and prostrates before the god Sango and before those possessed with the deity, calling them ‘father’. These include those set apart for life-long service at the Bara. Anytime one of them is possessed by the spirit of deceased monarchs (it is said of one of them ‘Oba wa si ara won’) and bursts out of the Bara to the palace with violent energy, she is immediately placed under the control of the Iyamode. On such dramatic occasions, the possessed tells the people message received from the gods such as the sacrifice they have to offer to ward off impending evils.
To conduct this ceremony, some water is poured into a mortar and it is covered by a wide calabash while other women in the palace beat this with all their energy as a drum with the possessed and others dancing to the frenzied beats of the drumming. Note that once a woman becomes Iyamode, she becomes celibate and stays away from sex for life. Iyamode also heads the convent of queens (Ayabas) who have become widows following the death of their husbands (kings). These widows live close to the Bara and live secluded and chaste lives.
IYANASO (Iya Naso):
The Aláàfin is worshipped as the living reincarnation of the Yoruba god of thunder, lightning and energy (Sango). Inside the palace, the Aláàfin has a private chapel for the worship of Sango which is inside Iya Naso’s apartment and the person in charge of this spiritual room is the Iya Naso herself. She has to do with Sango worship generally and she is the one responsible for everything linked to it. All the emoluments and perquisites arising from this practice are hers and she has also to do with the same at Koso.
IYA KERE
The coronation of any Aláàfin of Ọyọ is not complete without the crown on his head. The person who places the crown on the head of the king at the coronation is the Iya Kere, regarded as one of the most powerful women in the palace. Actually, next to the King’s Mother (Iya Oba), Iya Kere holds the highest rank and although greater deference is given to Iya Oba, it is Iya Kere who wields the greatest power in the palace.
Iya Kere is the one in charge of the treasures of the King. She keeps the royal insignia and all the paraphernalia used on state occasions and special events. Her powers are so extensive that she can even decide to withhold some of these royal treasures thus preventing any state event or ceremony from holding, she can do this to register her displeasure with the King whenever she is offended. As stated above, it is Iya Kere who places the crown on the head of the Aláàfin at his coronation, no one else is entitled to do that.
Iya Kere is also the ‘mother’ of all the Ilaris (male and female) because it is inside her apartment that they are usually created and she keeps in her custody all the sugudus that bear the marks of each Ilari in order to ensure the safety of the life of the King.
That is not all, as powerful as the Olosi is, Iya Kere exercises full power over him and even have him arrested and put in chains if he crosses his bounds. Iya Kere is the feudal head of the Aseyin, Oluiwo and the Baale (now Soun) of of Ogbomoso. Once she assumes the office, she remains a celibate for life, that is the tradition.
IYA OBA (The Queen Mother)
Iya Oba is the official mother of the king. According to tradition, the King is not to have a natural mother. In a case where his own biological mother happens to be alive when he is called to ascend the throne, she is asked to ‘go to sleep’ and is ‘decently buried’ in the house of a relative in the city. All the inmates of that particular house are then given special priviledges and honoured as ‘members of the household of the King’s mother.’
As a mark of deference and devotion, the King sends to worship at her grave once every year. After the demise of the Queen Mother, another of the ladies of the palace is then made the Iya Oba and she is the one who is then supposed to play the role of a biological mother to him. And part of the privileges she enjoys as the Iya Oba is that she is the third person in the room when the King and the Bashorun worship the Orun in the month of September every year.
Iya Oba is the feudal head of the Bashorun.
IYA MONARI
She is the first lieutenant and assistant to the Iya Naso. It is the role of the Iya Monari to execute by strangling any Sango worshipper who has been condemned to death. Sango worshippers condemned to capital punishment cannot be killed by the sword and that explains why they cannot be executed by the Tetus.
IYA-FIN-IKU
She is the second lieutenant and assistant to the Iya Naso. She is referred to as the King’s Adoshu Sango meaning the King’s devotee to the Sango mysteries. It is the normal practice for all Sango worshippers to devote one of their children to the worship of Sango and that is the role that Iya-fin-Iku fulfills for the Aláàfin. She is the one in charge of the sacred ram which is allowed to go everywhere and about the markets without anyone molesting it and the ram can also eat with impunity anything it so desires from the sellers.
IYALAGBON
The mother of the Crown Prince (Aremo) is always promoted to the rank of the Iyalagbon. In a case where the mother of the Aremo is deceased, then another woman is promoted to that office and she becomes the mother to the Aremo. As the custodian of the next Aláàfin, the Iyalagbon enjoys massive influence and the control of a portion of the city is in her hands.
ORUN-KUMEFUN
She is also to see to the welfare of the Aremo and works in conjunction with the Iyalagbon.
ARE-ORITE
She is the Aláàfin’s personal attendant. It is the Are-Orite who sees to it that the royal meals are properly made, that royal bed is properly made, that the royal chambers are neatly arranged and she is also the one who sees the Aláàfin comfortably in bed after which she will go to her own apartment. When an Aláàfin is enthroned, it is the Are-Orite who places the umbrella-like silken parasol over his head as a canopy and she is constantly by the side of the Aláàfin to see to his needs and small services on public and state events.
These influential women are the real powers behind the throne. Not much is usually said about them, some do not even know they exist but they are always there in the background. These women communicate with the spiritual realm and guide every single step of the Aláàfin. They are the one who teach the Aláàfin all he knows about the Aláàfinate, they encourage him during times of trials, support him during periods of challenges and defend him from all forms of evils both physical and metaphysical.
These Mothers also do the divination to see how long an Aláàfin will rule, they educate him on what he can eat and what is forbidden that he cannot even touch, they are the ones who give the Aláàfin the ritual bath and cleanse and anoint him. They also take him through another process where his head is shaved (also by the Mothers) and then after seven days, they bathe it in snail water so that the Aláàfin will have the calm disposition and temperament needed to successfully hold the office.
These Mothers reveals to the Aláàfin the days of the divinites, when to worship the Orishas (deities), the kinds of rituals he has to do for each Orisha and the time to perform them. The Aláàfin then agrees to all these revelations and agrees to please these Orishas every day of the year except only one day in the year when there is no sacrifice and no worship of divinites. Only the Aláàfin knows this particular day of the year.
After the Aláàfin takes the throne with the power and authority to rule, these Palace Mothers oversee everything and they work silently in the background. They are the ubiquitous brains behind the kingdom. These Mothers (Ajes) prepare and spiritually empower the Adenla (the Great Crown) itself and as hinted earlier on, the Iyamode must be present whenever the Aláàfin is to be installed, for only her can crown the Aláàfin. Without these Ajes, there will be no Yorubaland.
Iba eyin Iya o!
REFERENCES
The Invention of Women: Making an African Sense of Western Gender Discourses by Oyèrónkẹ́ Oyěwùmí
The History of the Yorubas: From the Earliest Times to the Beginning of the British Protectorate by Samuel Johnson
Journal of the Historical Society of Nigeria, Volume 3, Historical Society of Nigeria, 1965.
The Architects of Existence: Aje in Yoruba Cosmology, Ontology and Orature by Teresa N Washington.
Predestination (Kadara , Ayanmo, Ipin, Or Akose Jaye) In Yoruba Culture
Yoruba people of the archaic days strongly believed in predestination. They rush to the shrine to confirm a newborn’s predestination/Akose-jaye.
That apart, before they embark on any significant task, they would consult a priest to ensure it conforms with their Kadara.
Yoruba people strongly believe each person’s Kadara is unique just as DNA is, they say ‘ori ti taiyelolu yan koni ti kehinde’ ‘ise teni kan se to dolola, elomi se je gbese’ again there is ‘eni o gba kadara, a gba kodoro’
Having said that, some modern Yorubas ignorantly subvert the importance of Kadara, they maintain it isn’t real or that it’s superstitious but they ask their pastors and imams for prayers on important tasks of life such as jobs, investments, relationships etc. Asking here may be to pray over the tasks so as to become suitable or successful and they surmise whatever feedback they get but subconsciously , it is to ask if the mission aligns with their destinies, that’s its metaphysics.
The Yoruba will say ‘Akunle yan ni adaye ba’ meaning we had consciously implored Olodumare of our chosen destinies prior to our arrival on Aye. That quote often goes fully thus ‘Akunle yan ladaye ba, ade ayetan oju nkan wa ‘ the concluding part states upon our arrival, we often want to expedite the good part of our kadara, we put the cart before the horse, we forget that some events serve as precedents for future comfort. We often become impatient of what was agreed to by ourselves and Olodumare.
Kadara comes in two folds, the good and the bad. The good is often referred to as Kadara and the bad as Ipin (sometimes Ayanmo). Ipin is defined as our own fair share of bad occurence at Ile-aye as no one lives without having their own time of turbulence.
The Yoruba religion believes predestination isn’t changeable (Ayanmo o gbo ogun) other than to exploit and make the most of it as there is always light at the end of the tunnel. It is also believed that enemies can delay Kadara through the use of a sorcerer however, ultimately, Kadara must prevail (Ota o le pa Kadara da, won kan le fowo ago sehin). It is therefore imperative for one to guard one’s Kadara spiritually. Other religions in the likes of Christianity and Islam hold this superficial belief that prayers can change ill-fated destiny into good.
Atheists believe a man should face the world as it is i.e. his skills, ability, society, laws and other fundamental factors (some within his control and some beyond) attached to a man are his supposed destiny which comes as a result of natural circumstance.
Ps: Kadara, Ayanmo and Ipin can be used interchangably.
This Is The Story Of How The Ijimere (Patas Monkey) Became Sacred And Important In Yoruba Traditional Religious Beliefs
Ijimere ni baba obo (Ijimere is the master of all monkeys)
Olomoshikata baba agbado (Olomoshikata is the father of maize)
Iyen lo n bi won ninu (That is why they are furious)
Ti won fin sare kiri (And makes them scamper around)
Won gba oju ile (Through the main entrance)
Won gba ona eburu (Through the hidden routes)
Nitori iwonikan (All because of you)…
King Sunny Ade, in one of the his timeless songs.
Yoruba traditional beliefs idolize a number of animals and one of the most prominent of these creatures is the Ijimere (Patas monkey, Erythrocebus patas). But why is this particular monkey venerated in traditional beliefs of the Yorubas? What makes it so special? That is what I will be looking at in this piece.
INTRODUCTION
Ijimere is the reddish-brown patas monkey (some other say it is the brown savannah monkey but whatever the case, it should not be confused with the Edun which is the forest-dwelling Colobus monkey). In Yorubaland, Ijimere occupies a very prominent role and in the Oyo area of the southwest for example, Ijimere plays a role so integral that the skulls of the Ijimere are embedded in or carved into the headdresses of some of the most important Egunguns.
The patas monkey is a ground-dwelling monkey found in the semi-arid areas of West Africa, across to East Africa. The males are much larger than the females and can reach 85 centimeters in length. Because they can reach speeds of up to 55km/h, Ijimeres are the faster runners of all the primates (this allows them escape easily from predators), they are coloured red-brown on their backs and grey white on the chest. They can also be easily recognized on their faces with a black brow ridge and nose and a white area around their mouths.
THE MYTHOLOGIES
According to Yoruba myths, the Ijimere was once a human being and devoted follower of the great god, Orunmila. As a human being, Ijimere was a highly-gifted hunter who also had overflowing powers of magic. But on one occasion, he committed an act of disloyalty against Orunmila who out of anger placed a heavy curse on Ijimere and he was transformed into the monkey that he is today. The myth goes further that although Ijimere retains some of its human features, the curse meant that it will forever live inside the forest but will be superior to other animals in intelligence. Wait a minute, does this mean that the Yoruba ancestors had some ideas on human evolution? Also called Iji, Ijimere is the red patas monkey while Edun is the brown/black monkey, they should not be mixed up.
Another myth states that Ijimere was produced when a woman mated with an ape but scientifically that is not even a possibility. However, the ifa myth that gave us this line is called Owonrin Meji and according to that divination narrative, Ijimere then asked that he become the first masquerader named Labala for ’in this form his animal features would be covered up’.
BELIEFS
Now that you know of the esteemed status of Ijimere before the ‘might fall’ from grace to grass, here are some of the beliefs that Yorubas still have about the Ijimere:
When Ogun the god of war, iron and hunting went for his very first hunting expedition, the Ijimere was one of the first animals that he killed. Other animals that he killed on that same occasion were the Egbin, Agbanrere, Igala and Esuro.Anyway, let’s move on. Because Ogun killed these animals, it is obligatory for the Layewu masquerades to use their skins as part of their costumes during their festivals.
Whenever it is time to make the charms for vanishing and disappearance (these charms are called afeeri and egbe), one of the ingredients used is the skin of the Ijimere alongside the skin of Igala, Esuro and other medicinal herbs all of which are blended. Whether we can coat our air force planes with this preparation to make them invisible to radar is what I do not know yet.
Yoruba hunters believe that when one of them becomes deceased, he or she has metaphorically become an Ijimere whose spirit can be summoned if need be.
Ijimere is not only venerated among the followers of Ogun, it is also equally very important in the Egungun (Masquerade) mythology which states that Ijimere is half-monkey, half-human and was the very first Egungun. Followers of the Egungun cult take the Ijimere to be the transition between man and animal and that is why the Egungun festival itself is considered the bridge between life and the hereafter. Yoruba traditional religions do not have the concept of eternal punishment, Heaven and Hellfire as in Middle Eastern Abrahamic religions like Islam, Christianity and Judaism but the idea of an afterlife where existence continues is prevalent.
That is however, not all about the Ijimere and the Egungun cult, they also see this monkey as the link and connection between this life and the spirit life by the way it ascends and descends trees. So the belief is that Ijimere can connect this world with the other world and effortlessly navigate between these multidimensional realms of existence. Because of this extraterrestrial ability they believe the Ijimere has by being able to see into the next world, it is seen as a symbol of wisdom and vigilance. The red costume that Egungun worshippers wear as part of their costume is to honour the Ijimere which also has a reddish fur.
The paws and skulls of the Ijimere are usually ground to powder or paste with some other ingredients as medicine to prevent death of human beings due to sickness. The belief in Ijimere is this high and people still do it till today. Ulli Beier’s nickname Obotunde Ijimere is a reference to this creature. Movies have been made named after the monkey and even songs have been named after it.
REFERENCES
Patas monkey
African Arts, Volume 11, African Studies Center, University of California, Los Angeles, 1977, pages 22, 28.
Two, Three, Four: Multiples in Africa Art: Essay by Donna Page, L. Kahan Gallery, African Arts, 1987.
Funeral Dirges of Yoruba Hunters by Bade Ajuwon, Nok Publishers International, 1982, pages 106, 126, 127.
Patas monkey
Patas monkey
Patas monkey
Odu, Volume 18, Institute of African Studies, 1978.
Egungun Among the Oyo Yoruba by S O Babayemi, Oyo State Council for Arts and Culture, 1980.
Nigeria Magazine, Issues 145 – 151, Federal Government of Nigeria
History Of Balogun Oshodi Tapa Of Lagos; Warlord, Peacemaker, And Statesman.
Some years later, one of the Portuguese merchants, a friend of King Eshilokun, asked the king to let two of his children accompany him to Portugal and he promised to bring them back. The King was very wary of this offer and he thought instead of risking the lives of any of his own children, he would offer two people loyal to him. Hence he chose Oshodi and Dada Antonio to go with the Portuguese merchant.
While the King thought he was protecting the interests of his own children, he was in fact denying them an opportunity that would have benefited them more in the future.
Oshodi and Dada Antonio went with the Portuguese merchant to America and they were later returned to the King after many years.
On arrival from America, Oshodi was employed by Messrs. G. L. Gaiser as a Commission Agent and Toll Collector. With the arrival of the ships of the Portuguese merchants, business flourished, and Oshodi’s commissions from sales increased and he eventually became a rich man. Oshodi never forgot the hands that fed him, so to speak; he continued to be loyal to the King and was made a chief solely responsible for looking after the King’s wives. He was the only one who could go into the Queen’s apartment to oversee repairs, if the need arose.
After the death of King Eshinlokun, Chief Oshodi remained loyal to his children. He particularly cast his lot with Idewu Ojulari who succeeded his father. After the reign of Chief Idewu Ojulari, Kosoko, a son of Oshinlokun, was said to be the rightful heir to the throne, but he was an enemy of Chief Eletu Odibo, whose duty was to install and crown any new king. It was said at the time, that young Prince Kosoko had seduced Eletu Odibo’s would-be wife. In retaliation, Eletu Odibo used his powerful position to crown Oluwole as the next King of Lagos in 1836.
Kosoko and other descendants of King Eshilokun were not satisfied with the decision and were ready to show their resentment. They waged a war against King Oluwole and Chief Eletu Odibo. Kosoko and his warriors invaded Isale-Eko. The battle was fierce and prolonged but ended with victory on the side of the king’s army. Kosoko fled to Whydah, realizing the consequences of his action.
When King Oluwole died, Akitoye was crowned in 1841 as the next King of Lagos.
Conscious of the right of Kosoko to the throne, Akitoye justly decided to search for Kosoko his nephew, who had taken refuge in Whydah. He believed that he must enjoy his patronage while on the throne. Akitoye organized a search party under the command of bold and gallant Chief Oshodi. The rapidity with which the party achieved its success was directly related to the military might of Chief Oshodi.
Kosoko finally returned to Lagos with Chief Oshodi in a vessel belonging to a merchant called, Domingo.
Henceforth, Chief Oshodi worked to maintain peace between Kosoko and Akintoye, and eventually brought the two together on terms. The peace effort was thwarted by Chief Eletu Odibo who had employed all the persuasive words he could, to dissuade King Akitoye from bringing Kosoko back to Lagos. He believed that Lagos would not contain the two of them. For a while, he did all he could to create conflicts between them, but later left Lagos for exile in Badagry.
When a war broke out between King Akitoye and Kosoko, Chief Oshodi loyally pitched his tent with Kosoko, the son of Eshilokun, through thick and thin. Akitoye asked Eletu Odibo to return to Lagos with his warriors to fight on his side. Akitoye’s men led by Eletu Odibo were soundly defeated. Eletu Odibo was captured in an ambush and killed.
With the death of Eletu Odibo, the elders advised Akitoye to escape to his mother’s town in Abeokuta. When Kosoko heard about the plan, he detailed his war chief, Oshodi, to lay ambush for Akitoye, kill him, and bring his head before him. Akitoye was in fact caught by Oshodi in the Agboyi waters, but instead of killing him, he paid homage to him and his Lord and prayed for his safe journey and safe return.
Chief Oshodi returned to report to Kosoko that Akitoye had escaped by the use of a powerful charm which put them all to sleep when he was passing. Historians were not able to assign any reason for the treatment which Oshodi gave Akitoye when in fact he was on orders to bring his head to Kosoko. In 1845, Kosoko defeated Akitoye and ascended the throne. In the meantime, Chief Oshodi remained Kosoko’s “Abagbon” war chief.
While in exile, Akitoye appealed to the British Government for help to restore him to his throne. A war broke out; the British started to bombard Lagos, setting the town on fire. Kosoko’s defense under the command of Chief Oshodi was effective and modern by the international standard of the time. After nine days of consecutive serious military actions, the British fleet unleashed excessive gun power which resulted in the defeat of Kosoko’s fleet. Under this unfavorable condition, Kosoko had to flee to Epe with Chief Oshodi and his warriors on the night of the13th of August 1853.
Akitoye was brought back to Lagos by the British Consul and was restored as the King of Lagos. Akitoye died on the 2nd of September 1853, about two weeks after Kosoko and his men had fled. In the afternoon of September 3rd, 1853, his son, Dosunmu was formally installed as the King of Lagos.
Although the war seemed to have ended with Kosoko in exile, there were sporadic raids on Lagos from Epe; disturbing the peace and trade of the island. The raids caused the British Consul Campbell, the Elders, and White Cap chiefs of Lagos, to initiate a move to reconcile the warring royal relatives.
On the 26th of January 1854, a peace conference, historically known as Langbasa meeting, was held at Agbekin (Palaver Island) about four months after King Dosunmu’s coronation. The British Consul’s party included the Commander of HMS Plato with other officers under his command, and Kosoko’s party which included Chief Oshodi Tapa and Chief Onisemo Adeburusi of Epe. They came without Kosoko in about sixty canoes each containing forty men. King Dosunmu was represented by several white cap chiefs and war chiefs.
At the opening of this remarkable conference, the Epe people, led by Chief Oshodi Tapa expressed their strong desire to return to Lagos as to the British Consul and be at peace with their friends and relatives. Chief Oshodi proposed that Kosoko be allowed to return to Lagos and live as a private person.
The proposal was not agreeable to the Consul on the basis that two Kings could not rein in Lagos. As an appeasement, Chief Oshodi was offered to return alone as the Consul for the people of Epe, but he declined the offer and insisted on Kosoko’s return from exile. Several years later in 1862, Kosoko was allowed back to Lagos with his war chief, after signing a peace treaty negotiated with the British Consul by Chief Oshodi.
Governor Glover was very grateful for Chief Oshodi’s contributions to peace inLagos.
On their arrival to Lagos, Governor Glover sought permission from Aromire to give part of Epetedo to Chief Oshodi. For himself, his family, his followers, and servants who returned with him from Epe, he held the area under the native customary law of land tenure, subject to the native system of the devolution of land.
The palace of Oshodi is located in the center of the area of land in Epetedo. The area is uniquely laid out into 21 compounds. Four of these compounds; Oshodi, Akinyemi, Ewumi, and Alagbede courts belong exclusively to Chief Balogun Oshodi’s extended family.
For the most notable and extraordinary role of Chief Oshodi in the restoration of peace to Lagos and his contribution to the Government of Lagos, he was presented by Governor Glover on the Lagos Race Course grounds with a sword from Mr. Cardwell, the Secretary of State to the British Government. The sword was inscribed “presented by the Government of Queen Victoria to Chief Tapa in commemoration of the loyal services rendered by him to the Government of Lagos”
With his background of having been to America, Oshodi did not miss the opportunity to educate his children. He solicited Governor Glover to educate one of his children in England. This child later assumed the surname of Oshodi-Glover.
Chief Balogun Oshodi Tapa died on 2nd of July1868 about six years after his return from exile in Epe, leaving forty six surviving children. His body was laid to rest at the center of Oshodi Street in Epetedo, Lagos. The descendants of Chief Oshodi constructed an imposing edifice at his burial site, as a monument to the memory of the renowned warlord, peacemaker, and statesman. This monument has been classified as a historic site by the Lagos State Government
Credits:
Gathered from various online sources including:
http://oshodi.org/bios/b/balogun_tapa.html#
How The Ilu Comittee Of Lagos Was Formed After The British Colonialist Deposed Oba Eshugbayi Eleko
Irregularly chosen by the British colonial governor, Sir William McGregor on February 12, 1901, as a compromise successor to his brother, Oba (who was officially styled “Prince”) Oyekan 1, who died on September 19, 1900, at the age of 46 years, his reign lasting only for 15 years.
By-passing apparently four eligible contestants for the throne, I.e.,Jose Dawodu, from Asi Akitoye Ruling House,; Aruba Atin Adele, from Adele Ruling House; Adaramaja Akitoye, from Akitoye Ruling House; and Oke Olusi, from Olusi Ruling House, his choice was the most controversial, because it was the second open interference by British officials in selecting native ruler in Lagos, the first being the choice of King Dosumu himself , on September 9, 1853! His selection was, however, based on the fact that he was not openly known to have embraced any imported religion, which was then considered to be antithetical to native rule! Unknown to the elites then, he had secretly converted to Islam only a few days to his choice as a ruler, and given the name “Audu”, which remained private for his entire life.
His reign, however, coincided with a period when British colonialism was consolidating, and expanding its rule over what later became Nigerian political space, or territory. The majority of Nigerian political elite of the time were, however, determined not only to check this British expansionism in Nigeria, but to liquidate colonial rule in Nigeria, to be replaced by indigenous rule, which became a reality in 1960, sixty years after Oba Eshugbayi began to reign.
In fighting colonial rule, the elites, our forefathers, enlisted the support of our native rulers; the one who readily responded was Oba Eshugbayi Eleko of Lagos, who was persecuted, harassed, deposed, and finally deported to Oyo, in 1925, as a native ruler, under Alafin, whose primordial “empire” was then believed to embraced Lagos.
Having been stripped of power, position and influence over the native people of Lagos, thereby effectively robbing the people of a political head, they resorted to self-help by forming a protective association which, according to Herbert Macaulay, was called THE ILU COMMITTEE.
Let Herbert Macaulay tell us the rest of the story, in a typescript, left among his Papers in the archive, at Ibadan, titled:
THE. ILU. COMMITTEE
1. The Representative Natives of Lagos who have seats in the Council of the “Oba of Lagos,” who are not chiefs but hold responsible position in this community were known as the ” GBOBANIYI”, and were a recognised unit at Iga Idunganran from time immemorial.
2. When Eshugbayi Eleko lost recognition in 1920, and as he was not in the usual position of “Oba”, these people could not call themselves any longer “Gbobaniyi.”
3. They then consulted Mr. J. Egerton Shingle, Barrister-at-Law, who then advised them in 1920 to assume the name “Ilu Committee.” Ilu means Town, they were united to see the affairs of the Town righted at all cost.
4. When Eshugbayi was deported on the 6th of August 1925, Mr J. Egerton Shingle, then First Lagos Member of the Legislative Council, and Mr. Montague Thompson as his Junior were immediately retained for Three hundred Guineas; and Mr.J.C. Zizer, Barrister-at-Law , for One hundred and twenty Guineas.
5. The Ilu Committee subscribed these amounts to assist the brothers of Eshugbayi Eleko who, at the time could only planked Twenty Pounds Sterling (£20)
6. When the Habeas Corpus Case became a cause celebre, large sums of money were required for the hearing in Lagos and London.
7. The Omo Oba’s approached the Ilu Committee for help, as the amounts required were heavy, only the affluent members of Ilu Committee were in a position to render the necessary help.
8. When, however, their own funds became exhausted, some in order to carry through the help required by the members of House of Dosumu, mortgaged some of their real properties in order to obtain loans which carried interests from money lenders at different rates.
9. Up to the present time, these properties have not been redeemed, as the Late Eshugbayi Eleko, up to the time of his death, was not in a position to repay any of these advances made on his behalf by these members of the Ilu Committee.
The Untold Story Of JACOB ODULATE (The Blessed Jacob), The Man Who Invented Alabukun Powder Almost 100 Years Ago
Like the humble kolanut, Alabukun powder is one of the unifying items in Nigeria. It is very popular and there is virtually no home in the country where one or more members have not been in touch with or used Alabukun. Even without any considerable adverts, it beats all competitors and foreign brands hands down. Grandmothers swear by its healing powers while men claim it is their aphrodisiac. Yes, it is that popular. Cheap and easily recognizable, it is found everywhere. From headaches to voice troubles to stomach upsets to general body pain, Alabukun is the ultimate magic cure for millions of Nigerians. Some even take it to the dark side as they mix the whitish powder in a cold bottle of Sprite, swirl and swallow (some say they combine it with lime), as their drug for aborting pregnancies. Good or bad, the Alabukun brand has persisted and today, we will take a look at the history of the man behind it all:
BACKGROUND
Jacob Sogboyega Odulate aka Blessed Jacob was a Nigerian pharmacist, inventor and entrepreneur born in 1884. He died in 1962. In 1918, he invented the legendary Alabukun powder which is now a hit in the world’s most populous black nation and in other West African nations. He was originally from Ikorodu in Lagos State but later moved to the neighbouring Ogun State. He was just 14 when he left Ikorodu, he trekked for three months before reaching Abeokuta to establish himself.
MAKING THE DRUG
The making of the drug was in Abeokuta, Ogun State, southwestern Nigeria. 1918 was a year of British colonialism but in spite of all the obstacles the imperialists placed before the ‘natives’, Blessed Jacob managed to create a brand from what served as his consulting room and workshop. His modest headquarters was at the Sapon Area, not far from where he later built his famous three-storey building in Ijemo Agbadu.
Apart from making the drugs, the energetic Blessed Jacob also produced other brands like Alabukun mentholine, other preparations and an annual journal called Alabukun Almanac which was widely distributed in Abeokuta and eventually all over Nigeria between the 1920s and 1950s.
THE DRUG ITSELF
– Toothache
Sore throat
– Neuralgias
NB: Do not use Alabukun powder for any of these conditions without recommendations from a medical doctor. It is also important to note that the following side effects can result from taking Alabukun: oedema (swelling due to fluid accumulation, asthma, vomiting, nausea and vertigo).
So how does the magic of Alabukun powder take place and why is it so effective that many will swear over and over again that it can cure just about anything? Well, the pharmacodynamics of Alabukun powder show that it functions by preventing the production of platelet aggregation and inhibits adenosine in the body. These functions reduce pain and allows the user to breath better by stimulating the brain and the heart.
A LOVING FAMILY
He had a very exemplary family and he took education of his children very seriously. From the proceeds of his business, he sent his children to study at some of the best universities in Durham, Newcastle, United States of America and London. His children graduated and became medical doctors, lawyers, educationists and engineers. They returned to Nigeria to contribute their quota to national development.
PROUD AND SUCCESSFUL DESCENDANTS
The children of the late Blessed Jacob are worthy ambassadors of the family. One of them is Mrs. Folake Odulate (later to become Chief. Mrs. Folake Solanke) who is the first female lawyer in Nigeria to wear the silk and she also became the first female Senior Advocate of Nigeria (SAN). In 1966, she established the first law firm by a Nigerian female at Ibadan, Oyo State and named it Alabukun Chambers in honour of her great faher. Alabukun is another name for God in Yoruba and it means the Giver of Grace. His granddaughter, Toyin Odulate, is an entrepreneur and the founder of Olori Cosmetics, an African-themed beauty company dealing with hair, bath and body care products. She established the company in 2013 after garnering years of experience which included working with the global cosmetic brand, L’Oreal. Her goal is to take over the Nigeria and subSaharan market and she is making good progress.
ALABUKUN TODAY
Almost 100 years after, the brand remains one of the most resilient in Africa. Extracts from the book written by his eldest surviving child, Chief Mrs. Stella O. Odesanya had it thus:
The enduring success of the Alabukun brand is now interwoven into the fabric of modern Nigeria medical history. The Alabukun Powder, in particular, is displayed and sold in thousands of pharmacies, markets and roadside stalls all over Nigeria. In many states in Nigeria, Alabukun powder is considered to be the obligatory cure-all for almost every ailment. In neighbouring countries such as Benin Republic, Ghana and Cameroon, the eye-catching Alabukun brand is to be seen advertised everywhere. Alabukun products are sold in several towns and cities in the USA, the UK, in Europe, Brazil, Jamaica, and yes, even as far away as China. You can buy Alabukun products on-line, off-line, under-bridges and over-expressways.
CONCLUSION
Without any government support and facing immense obstacles from the British colonialists who controlled all the economy, Blessed Jacob managed to create a brand that has lasted a century. He was a very focused, determined and single-minded man. This is a lesson for all Nigerian youths waiting for miracles and the government. Look within and help yourself.
THANKS FOR YOUR TIME.
(c) Abiyamo
REFERENCES
Toyin Odulate, http://nawmagazine.com/african-women-to-watch-2015/
Arambara https://www.facebook.com/Arambara/posts/963627380366294
NewsExpress Nigeria http://www.newsexpressngr.com/news/detail.php?news=3899
Scientific Pilgrimage: ‘The Life and times of Emeritus Professor V.A Oyenuga by Ádébáyò Ádésóyè
Reaching for the stars: the autobiography of ‘Folake Solanke
Egungun Ologbojo At Its Annual Outing In 1988
May Your Road Be Rough By Tai Solarin, January 1st, 1964
I am not cursing you; I am wishing you what I wish myself every year. I therefore repeat, may you have a hard time this year, may there be plenty of troubles for you this year! If you are not so sure what you should say back, why not just say, ‘Same to you’? I ask for no more.
Our successes are conditioned by the amount of risk we are ready to take. Earlier on today I visited a local farmer about three miles from where I live. He could not have been more than fifty-five, but he said he was already too old to farm vigorously. He still suffered, he said, from the physical energy he displayed as a farmer in his younger days. Around his hut were two pepper bushes. There were kokoyams growing round him. There were snail shells which had given him meat. There must have been more around the banana trees I saw. He hardly ever went to town to buy things. He was self-sufficient.
The car or the bus, the television or the telephone, the newspaper, Vietnam or Red China were nothing to him. He had no ambitions whatsoever, he told me. I am not sure if you are already envious of him, but were we all to revert to such a life, we would be practically driven back to cave dwelling. On the other hand, try to put yourself into the position of the Russian or the America astronaut. Any moment now the count, 3, 2, 1, is going to go, and you are going to be shot into the atmosphere and soon you will be whirling round our earth at the speed of six miles per second. If you get so fired into the atmosphere and you forget what to do to ensure return to earth, one of the things that might happen to you is that you could become forever satellite, going round the earth until you die of starvation and even then your body would continue the gyration!
When, therefore, you are being dressed up and padded to be shot into the sky, you know only too well that you are going on the roughest road man had ever trodden. The Americans and Russians who have gone were armed with the great belief that they would come back. But I cannot believe that they did not have some slight foreboding on the contingency of their non-return. It is their courage for going in spite of these apprehensions that makes the world hail them so loudly today.
The big fish is never caught in shallow waters. You have to go into the open sea for it. The biggest businessmen make decisions with lighting speed and carry them out with equal celerity. They do not dare delay or dally. Time would pass them by if they did. The biggest successes are preceded by the greatest of heart-burnings. You should read the stories of the bomber pilots of World War II. The Russian pilot, the German pilot, the American or the British pilot suffered exactly the same physical and mental tension the night before a raid on enemy territory. There were no alternative routes for those who most genuinely believed in victory for their side.
You cannot make omelettes without breaking eggs, throughout the world, there is no paean without pain. Jawaharlal Nehru has put it so well. I am paraphrasing him. He wants to meet his troubles in a frontal attack. He wants to see himself tossed into the aperture between the two horns of the bull. Being there, he determines he is going to win and, therefore, such a fight requires all his faculties.
When my sisters and I were young and we slept on our small mats round our mother, she always woke up at 6a.m. for morning prayers. She always said prayers on our behalf but always ended with something like this: ‘May we not enter into any dangers or get into any difficulties this day.’ It took me almost thirty years to dislodge the canker-worm in our mother’s sentiments. I found, by hard experience, that all that is noble and laudable was to be achieved only through difficulties and trials and tears and dangers. There are no other roads.
If I was born into a royal family and should one day become a constitutional king, I am inclined to think I should go crazy. How could I, from day to day, go on smiling and nodding approval at somebody else’s successes for an entire lifetime? When Edward the Eighth (now Duke of Windsor) was a young, sprightly Prince of Wales, he went to Canada and shook so many hands that his right arm nearly got pulled out of its socket. It went into a sling and he shook hands thenceforth with his left hand. It would appear he was trying his utmost to make a serious job out of downright sinecurism.
Life, if it is going to be abundant, must have plenty of hills and vales. It must have plenty of sunshine and rough weather. It must be rich in obfuscation and perspicacity. It must be packed with days of danger and of apprehension.
When I walk into the dry but certainly cool morning air of every January 1st, I wish myself plenty of tears and of laughter, plenty of happiness and unhappiness, plenty of failures and successes. Plenty of abuse and praise. It is impossible to win ultimately without a rich measure of intermixture in such a menu. Life would be worthless without the lot. We do not achieve much in this country because we are all so scared of taking risks. We all want the smooth and well-paved roads. While the reason the Americans and others succeeded so well is that they took such great risks.
If, therefore, you are out in this New Year 1964, to win any target you have set for yourself, please accept my prayers and your elixir. May your road be rough!
Tai Solarin (1922-1994) was one of Nigeria’s foremost social activists his legacy includes the famous Mayflower School, Ikenne and Mollusi College Ijebu-Igbo.
Oya, The Powerful Yorùbá Orisa Of The Winds & Tempests.
Oya’s attributes are the sword or machete and the flywhisk, and Her animal is the water buffalo, in Whom She sometimes manifests. Her mother is said to be Yemaya, the Great Sea Mother. Oya Herself is said to be the mother of nine children–Egungun and four sets of twins.
Her number is nine, Her color is burgundy or purple, and Her metal is copper. Offerings to Oya include eggplants, coins, red wine, and cloth.
This card in a reading indicates a time of upheavel or sudden change, of a destructive and chaotic but necessary nature. This destructive clearing makes room for vibrant new growth. Stormy emotions and tempestuous circumstances may whirl around you: hang on!
Alternate names: Oya-ajere “Carrier of the Container of Fire,” Ayaba Nikua “Queen of Death,” Iya Yansan “Mother of Nine,” Ayi Lo Da “She Who Turns and Changes,” Oia, Yansa, Yansan.
Courtesy: .thaliatook
How Nigerians Faced Soldier’s Bullets To Defend Fela On Trial During Buhari’s Regime
On Wednesday, the 26th of September, 1984 in Port Harcourt, Nigeria’s most famous musician and Afrobeat legend, Fela Anikulapo-Kuti was dragged before the court. The venue of the music star’s trial was the Foreign Exchange (Anti-Sabotage) Tribunal, Port Harcourt Zone. 1984 was a year of absolute dictatorial rule in Nigeria with the military strongman Muhammadu Buhari and his stoic deputy, Babatunde Idiagbon, ruthlessly dealing with all forms of opposition in addition to waging what was described as a savage war against corruption. Decrees upon decrees were reeled out and the unstoppable Fela was accused of going against one of them.
THE DAY IN COURT
On that fateful day, a large crowd of Nigerian youths gathered at the court. Fela was a massively popular figure, one whose image competed and at the same time contrasted with the nation’s hard-faced military rulers. Thus, his appearances in court were always charged with vibrant youths and supporters who defied military orders to show support for their idol. So on that particular day as usual, the youths had thronged the venue. They were so fanatical about their support for Fela that as early as 7:00am, his fans in Lagos had gathered at the Race Course bus stop and stayed there until 5:45 pm when the tribunal rose, demanding his release all day long.
Back to Port Harcourt where the tribunal was in session, the crowd of youths surged towards the venue with energy and vigour. They chanted ‘all we are saying, give us Fela’. In a regime where people lived and cowered in fear of the armed forces, that was a show of total defiance. As expected, one of the soldiers on station at the venue became enraged. He was armed with Soviet selective-fire assault rifle called the Avtomat-Kalashnikova 1947 (AK-47), a long-term symbol of the perennial oppression Nigerians had to face and endure in the hands of stone-hearted military despots. In the split of a second, the soldier cocked his weapon and rushed towards the crowd of chanting youths with his muscles ripping under his army uniform, a reviled toga of brutality. He was ready to shoot the unarmed protesters calling for the freedom of their star. A tragedy was about to unfold.
Then, something happened. An eagle-eyed police chief, a chief superintendent of the police who was the head of security at the former Code of Conduct Bureau office venue of the tribunal approached the soldier and blurted out the words:
Do not try anything funny.’
Like cold water poured on burning coals, the soldier regained his senses and stopped his bloody pursuit. The police chief then ordered the policemen and other soldiers to disperse the crowd but warned them again not to try ‘anything funny’. And that was what saved the lives of many Nigerians that day. Although they were very well aware of the risk they were thinking, the Nigerians of that time must have felt a greater sense of adoration for Fela than the sense of fear they had for the military junta.
INSIDE THE TRIBUNAL
Meanwhile, Fela was inside the tribunal with his lawyers and he was not aware the scores of his fans outside had just escaped being massacred in cold blood by a crazy soldier.’ While the crowd kept chanting in his support outside the venue, Fela’s lawyer, Mr. Kanmi Ishola-Osobu was locked in a legal battle with the prosecution counsel, Mr. Philip Okala, for Fela’s bail. The arguments went to and fro and were eventually postponed till the 4th of October after the tribunal chairman Mr. Justice Gregory Okoro-Idogu had turned down the application for bail for Fela. Osobu had argued that the police had been very cooperative but he had not been provided sufficient time to confer with his client.
When the application for bail collapsed, the prosecution opened its case by calling four witnesses to testify against Fela. The first person to testify was Yadawi Tarfa, an assistant commissioner of police in charge of fraud at Force Criminal Investigation Department, Alagbon Close, Lagos. Tarfa told the tribunal under cross examination by Mr. Osobu, that two custom officials, who took Fela’s case to the Federal High Court, had been detained.
SO WHAT WAS FELA’S OFFENCE?
Money. It had to with money. According to Tarfa, he was detailed by a superior officer to investigate a case of ‘exporting and failing to declare £1,600’ involving Fela. Tarfa said that at 2:30 pm on September 8, he went to Fela’s house at 1, Atinuke Olubanjo Street, Ikeja, where he arrested the musician. Thereafter, he bundled Fela to Alagbon Close where he cautioned him in English and asked Fela to give a statement but he flatly refused.
Tarfa further told the tribunal that he later went to the Murtala Muhammed Airport in Ikeja where he recovered some documents including Fela’s passport and the £1, 600 from custom officials. The cash, passport and other documents were accepted by the tribunal as exhibits. Tarfa said he also took the notes to the Central Bank of Nigeria where they were examined by an official of the Nigerian Security Printing and Minting Company and reported back that they were genuine.
Mr. Ogunleyi Fatai, a customs exchange officer at the Murtala Muhammed Airport and prosecuting witness, said he did not know who Fela was when he arrived his counter on September 4 carrying a winter coat in his left arm.
‘I asked him what was contained in the coat and Fela replied: ‘Nothing’ , Mr. Fatai said’
After a search, he says he found the sum of £1,600 tucked away in the inside pocket of the coat and Fela was subsequently arrested and dragged before a superior officer who asked that the money be tabulated. Two other customs officials who manned the currency declaration told the tribunal that Fela did not declare the money with them. Fela, aged 48, looked older than his age and from time to time, he rose from the dock to whisper something to his lawyer. He appeared weak and unkempt with a gray beard and thick moustache. But present to give him solid support at the tribunal were leader of the Ozzidi band, Mr. Sunny Okosun, Mr. Beko Ransome-Kuti, Fela’s younger brother, Mr. Olikoye Ransome-Kuti, his elder brother and an elder sister named Dola.
OVERWHELMING SUPPORT FOR FELA
Fela suffered greatly under the Buhari regime but his ordeals did not in any reduce the support he got from the people and neither did his popularity dwindle. Lagos was probably the epicenter of his support. At musical shops in Tafawa Balewa Shopping Complex in Lagos, loudspeakers unrepentantly blasted Fela’s music and posters of Fela, some of which depicted his previous clashes with the government and their draconian laws were on sale to enthusiastic buyers. Some of the other posters showed Fela with his late mother and many minibuses had them pasted on their sides. At the Race Course Bus Stop, buses and cars that conveyed some of Fela’s ‘queens’ and members of his Egypt 80 band all screamed with posters of Fela. One could feel the vibrant energy pulsating through the city despite being the commercial nerve center of a country under the grips of dictators. Buhari would later be overthrown but Fela would not stop his criticism of tyranny until he died in August 1997.
CREDITS
Abdul Oroh, 4 Testify Against Fela At Tribunal, The Guardian, September 28, 1984.
What Is Yoruba Culture?
Yoruba culture is an interesting culture which refers to the cultural norms of Yoruba land and the Yoruba people. There are different kind of interesting topics to share when it comes to culture in Yoruba land., these include; The FOOD they eat, MUSIC they listing to, there RELIGION, Languages, wedding, the name they give to their children, their law, philosophy etc.
*FOOD/ Cuisine (Oúnjẹ)
As Yoruba will say in Proverb (adage) “Tí oúnjẹ bá kúrò nínú ìṣẹ́ àbùṣe bùṣe. Meaning ” when food come first out of the needy then the rest can be endured” Everybody in life needs food to survive during or after daily activities. In Yoruba land, we have different kind of food, which are so nourishing & really good for one’s health. Some common foods native to the Yoruba include moin-moin (steamed bean pudding) and àkàrà (bean cake). Native Yoruba soups include ewédú, gbẹ̀gìrì, and ẹ̀fọ́ rírò (a type of vegetable soup). Such soups as okra (locally known as “ilá alásèpọ̀”) and ẹ̀gúsí have become very popular in Western Nigeria in recent times and, in addition to àmàlà, a traditional Yorùbá fùfú made of yam flour, these can be eaten with numerous Nigerian fùfú meals, including pounded yam (locally referred to as “iyán”), ‘láfún’ a Nigeria fùfú made from cassava, semolina, and garri (ẹ̀bà).
Some dishes are prepared specially for festivities and ceremonies. Jollof rice and fried rice are very common in Nigeria. Other popular dishes include èkuru and aró, stews, corn, cassava, and flours (e.g., maize, yam and plantain Flours), eggs, chicken, and assorted meat and fish). Some less well-known meals and many miscellaneous staples are arrowroot gruel, sweetmeats, fritters and coconut concoctions; and some bread – yeast bread, rock buns, and palm wine bread to name a few. Yoruba cuisine (food) is quite vast.
*MUSIC (Orin)
In Yoruba land, they believe music is just a weapon to kill or reduce the rate of high blood pressure. Music also came in a way of entertainment. There is no way, we will talk about music in Yoruba land that we won’t mention different kind of Artiste; we have the one that specialises in Fújì, some Àpàlà, Afro juju, orin ẹ̀sìn, Àwúrèbe and so on.
*Religion (Ẹ̀sìn)
The Yoruba are said to be religious people, but they are also pragmatic and tolerant about their religious differences. Whilst many profess the Yoruba school of thought; many more profess other faiths e.g. Christianity, Islam etc
*LANGUAGE (èdè)
Yoruba people traditionally speak the Yorùbá language, a member of the Niger–Congo language family. Apart from referring to the aggregate of dialects and their speakers, the term Yoruba is used for the standard, written form of the language. Yoruba (English pronunciation: /ˈjɒrʊbə/;[3] Yor. èdè Yorùbá) is a language spoken in West Africa, mainly in Nigeria. The number of speakers of Yoruba is approaching 30 million. It is a pluricentric language spoken principally in Benin and Nigeria, with communities in other parts of Africa, the Americas, and Europe. A variety of the language, Lucumi, is the liturgical language of the Santería religion of the Caribbean. Many Yoruba words are used in the Afro-Brazilian religion known as Candomblé. Yoruba is most closely related to the Itsekiri language (spoken in the Niger Delta) and to Igala (spoken in Central Nigerians)
*WEDDING (ìgbéyàwó)
This as we all know do come between man & a woman. The child that is named will grow to adulthood. The Yoruba culture provides for the upbringing of the child by the extended family. In traditional society, the child is placed with a master of whatever craft the gods specify for him or her. Or he may take to the profession of the father, in the case of a boy, or the mother, in the case of a girl. The parents have the responsibility for his/her socialization into the norms of the larger society, in addition to giving him a means of livelihood. His or her wedding is also the responsibility of the parents.
The wedding ceremony is the climax of a process that starts
with courtship. The young man identifies a young woman that he loves. He and his friends seek her out through various means. The young man sends messages of interest to the young woman until such a time that they are close enough to avoid a go-between (alárinà). Then once they both express mutual love, they let their parents know about their feelings for each other. The man’s parents arrange to pay a visit to the prospective bride’s parents. Once their consent is secured, the wedding day may be set. Prior to the wedding day, the payment of bride price is arranged. This secures the final consent of the bride’s parents, and the wedding day is fixed. Once the day has been fixed through either consultation of the Òrìsà by a babaláwo (in the case of followers of the Yoruba religion) or the decision of a man of God (in the case of the Christians or Muslims), the bride and bridegroom are warned to avoid travelling out of town, including to the farm.
This is to prevent any mishap. The wedding day is a day of celebration, eating, drinking and dancing for parents, relations, the new husband and wife and their friends and, often, even foes. Marriage is not considered to be only a union of the husband and wife, it is also seen among the Yoruba as the union of the families on both sides. But before the bride goes to her husbands house, she is escorted by different people i.e. family and friends to the door step of her new home in a ritual called Ẹkún Ìyàwó meaning ‘The cry of the new bride’, this is to show that she is sad leaving her parents’ home and signify her presence in the new home. There she is prayed for and her legs are washed. It is believed that she is washing every bad-luck that she might have brought into her husband’s house away.
Before she is finally ushered into her house, if she is an adherent of the Yoruba faith, she is given a calabash (igbá) and is then asked to break it. When it breaks, the number of pieces it is broken into is believed to be the number of children she will give birth to. On the wedding night, she and her husband have their first meeting and he is ordinarily expected to find her to be a virgin. If he doesn’t, she and her parents are disgraced and may be banished from the village where they live. While this is the only marital ceremony that is practiced by the more traditional members of the tribe, Christian and Muslim members generally blend it with a church wedding and registry wedding (in the case of Christians) or a nikkah and registry wedding (in the case of Muslims). In their communities, the Yoruba ceremony described above is commonly seen as more of an engagement party than a proper wedding rite.
*LAW (Òfin)
Yoruba law is the legal system of Yorubaland. It is quite intricate, each group and subgroup having a system that varies, but in general, government begins within the immediate family. The next level is the clan, or extended family, with its own head known as a Baálé. This chief will be subject to town chiefs, and these chiefs are usually themselves subject to their Ọba, who may or may not be subject to another Ọba himself. Most of what survived of this legal code has been assimilated into the customary laws of the sovereign nations that the Yoruba inhabit.
*Philosophy (sàkun)
Yoruba culture consists of the folk/cultural philosophy, the autochthonous religion and folktales. They are embodied in Ifá-Ìfẹ́ Divination, known as the tripartite Book of Enlightenment in Yorubaland and in Diaspora. Yoruba cultural thought is a witness of two epochs.
The first epoch is an epoch-making history in mythology and cosmology. This is also an epoch-making history in the oral culture during which time divinity-philosopher Ọ̀rúnmìlà was the head and a pre-eminent diviner. He pondered the visible and invisible worlds, reminiscing about cosmogony, cosmology, and the mythological creatures in the visible and invisible worlds. Divinity-philosopher Ọ̀rúnmìlà epitomizes wisdom and idealism. But he is more of a . But he is more of a psychologist than a philosopher. He is the cultivator of ambitions and desires, and the interpreter of orí (head) and its destiny.
The second epoch is the epoch of metaphysical discourse. This commenced in the 19th century when the land became a literate land through the diligence and pragmatism of Dr. Bishop Ajayi Crowther, the first African Anglican Bishop.He is regarded as the cultivator of modern Yoruba idealism. The uniqueness of Yoruba thought is that it is mainly narrative in form, explicating and pointing to the knowledge of the causes and nature of things, affecting the corporeal and the spiritual universe and its wellness. Yoruba people have hundreds of aphorisms, folktales, and lore, and they believe that any lore that widens people’s horizons and presents food for thought is the beginning of a philosophy. As it were in the ancient times, Yoruba people always attach philosophical and religious connotations to whatever they produced or created. Hence some of them are referred to as artist-philosophers. This is an accretion to the fact that one can find a sculptor, a weaver, a carver or a potter in every household in Yoruba land. Although religion is often first in Yoruba culture, nonetheless, it is the thought of man that actually leads spiritual consciousness (ori) to the creation and the practice of religion.
Thus thought/philosophy is antecedent to religion. Today, the academic and the nonacademic communities are becoming more and more interested in Yoruba culture, its Book of Enlightenment. Thus more and more researches are being carried out on Yoruba cultural thought, as more and more books are being written on it—embossing its mark and advancing its research amongst non-African thinkers such as the political philosophers and political scientists who are beginning to open their doors to other cultures, widening their views.
*Naming customs (ìsọmọ-lórúkọ)
The Yoruba people believe that people live out the meanings of their names. As such, Yoruba people put considerable effort into naming a baby. Their philosophy of naming is conveyed in a common adage, ilé ni à n wò, kí á tó sọ omo lórúkọ (“one pays attention to the family before naming a child”): one must consider the tradition and history of a child’s relatives when choosing a name. Some families have long-standing traditions for naming their children. Such customs are often derived from their profession or religion.
For example, a family of hunters could name their baby Ogunbunmi (Ogun gives me this) to show their respect to the divinity who gives them metal tools for hunting. Meanwhile, a family that venerates Ifá may name their child Fálọlá (Ifáhas honor) Naming Edit Since it is generally believed that names are like spirits which would like to live out their meanings, parents do a thorough search before giving names to their babies.
Naming ceremonies are performed with the same meticulous care, generally by the oldest family member. Symbolic of the hopes, expectations and prayers of the parents for the new baby, honey, kola, bitter kola, atare (alligator pepper), water, palm oil, sugar, sugar cane, salt, and liquor each have a place and a special meaning in the world-view of the Yoruba. For instance, honey represents sweetness, and the prayer of the parents is that their baby’s life will be as sweet as honey. After the ritual, the child is named and members of the extended family have the honour of also giving a name to the child. The gift of a name comes with gifts of money and clothing. In many cases, the relative will subsequently call the child by the name they give to him or her, so a new baby may thereafter have more than a dozen names. Orúkọ Àmútọ̀runwá (Preordained name) Àmútọ̀runwá (brought from heaven) Orúkọ – name Malaolu Yoruba believe that a baby may come with pre-destined names.
For instance, twins (ìbejì ) are believed to have natural-birth names. Thus the first to be born of the two is called Taiwo or “Taiye”, shortened forms of Taiyewo, meaning the taster of the world. This is to identify the first twin as the one sent by the other one to first go and taste the world. If he/she stays there, it follows that it is not bad, and that would send a signal to the other one to start coming.
Hence the second to arrive is named Kehinde (late arrival; it is now common for many Kehindes to be called by the familiar diminutive “Kenny”. The child born to the same woman after the twins is called Ìdòwú, and the one after this is called Àlàbá (female) or Ìdògbé (male). Ìgè is a child born with the legs coming out first instead of the head; and Òjó (male) or Àìná (female) is the one born with the umbilical cord around his or her neck.
When a child is conceived with no prior menstruation, he or she is named Ìlọ̀rí Dàda is the child born with locked hair; and Àjàyí (nicknamed Ògídí Olú) is the one born face-downwards. Other natural names include Abíọ́dún (one born on a festival day or period),”Abíọ́nà”(one born on a journey)Bọ́sẹ̀dé (one born on a holy day); Babátúndé/Babátúnjí (meaning father has come back) is the son born to a family where a father has recently passed.
This testifies to the belief in reincarnation. Ìyábọ̀dé, Yéwándé, and Yétúndé, (“mother has come back”) are female counterparts, names with the same meaning. Orúkọ Àbísọ (Name given at birth) Orúkọ – name Abí – birthed Sọ – named These are names that are not natural with the child at birth but are given on either the seventh day of birth (for females) and ninth day of birth (for males). Some Yoruba groups practice ìfàlọmọ (6th) holding the naming rites on the sixth day. The influence of Islam in Yoruba culture was responsible for the eighth-day naming ceremony. Twin-births when they are male and female are usually named on the eighth day but on the seventh or ninth day if they are same-sex twins. They are given in accordance with significant events at time of birth or with reference to the family tradition as has been mentioned above.
Examples of names given with reference to the family tradition include Ògúndìran (Ogun has become a living tradition in the family); Àyànlọ́wọ̀ (Ayan drumming tradition is honorable); Oyètoso (Chieftaincy is ornament); Olánrewájú (Honor is advancing forward); Olúṣẹ́gun (God has conquered the enemy).”ajéwọlé” (wealth as being the family) Abíkú Name Abí – birthed, or Bí- born Ikú – death, or Kú – die / dead.
The Yoruba believe that some children are born to die. This derives from the phenomenon of the tragic incidents of high rate of infant mortality sometimes afflicting the same family for a long time. When this occurs, the family devises all kinds of method to forestall a recurrence, including giving special names at a new birth. Such names reflect the frustration of the poor parents:
Málọmọ́ (do not go again)
Kòsọ́kọ́ (there is no hoe anymore). This refers to the hoe that is used to dig the grave.
Kashimawo (let’s wait and see). This suggests a somewhat cynical attitude in the parent(s).
Banjoko (sit with me)
Orúkọtán (all names have been exhausted)
Yémiítàn (stop deceiving me)
Kòkúmọ́ (this will not die)
Pet names: The Yoruba also have pet names or oriki. These are praise names, and they are used to suggest what the child’s family background is or to express one’s hope for the child:
Akanbi- (one who is deliberately born);
Ayinde (one who is praised on arrival);
Akande (one who comes or arrives in full determination);
Atanda (one who is deliberately created after thorough search).
For females, Aduke (one who everyone likes to take care of),
Àyọ̀kẹ́ (one who people are happy to care for),
Àríkẹ́ (one who is cared for on sight),
Atinuke or Abike (one that is born to be pampered),
“Àníkẹ́” which come from a longer name meaning we have a crown and it is as delicate as an egg. Meaning she must be really take care of.
Shocking Things You Never Knew About The Most Feared Egungun Oloolu (Masquerade) In Ibadan Which Kills Any Woman Or First Person Who Sees It
NTRODUCTION
Okay, I am not even trying to scare you but for real, this story I am about to narrate is one that will evoke a lot of fear. And this is for all the right reasons. By the time you are done with this piece, you will have a thousand ideas going on in your mind concerning the Egungun Oloolu (Oloolu Masquerade). A masquerade cult has a particular family attached to it and the name of the family is usually the same with that of the masquerade. So what is under the masquerade?
Now, this is the peculiar cultural practice here: you will assume the ‘being’ underneath the clothing is actually a spirit. The person does not become the masquerade until it wears the official costume called eku. It is the eku that confers the spiritual and mythical powers on the wearer. In traditional Yoruba beliefs, these are two different beings i.e before and after wearing the eku. Let’s roll proper now.
DESCRIPTION
The Oloolu masquerade is an individual masquerade. It has its unique attire which looks like an elongated pyramid made from different pieces of clothes and a net. The most bizarre piece of the Oloolu masquerade is that it has the skull of a woman as its crown. This you can see in the pictures below. That is not all. The Oloolu has its own attendants and one of these attendants is the bearer of the Oloolu’s insignia of office. Guess what that is? It is the thigh bone (femur) of a human being. As the Oloolu dances round the city in its strange rhythm with a female skull dangling on its head, the bearer proudly displays the human bone while accompanying the dreaded cult figure.
EERIE: This is the Oloolu masquerade in 1972. At the very top of the dress is the skull of a woman. Some people have never seen the Oloolu before despite its immense fame in Yorubaland, this is it.
WHAT IS AN EGUNGUN?
Casually called a masquerade , an egungun in Yoruba religions, traditions and cultural practices is believed to be a spirit or a soul from the realm of the dead. For this reason, egunguns (masquerades) are also called AWON ARA ORUN meaning the ‘guests from the after life’ or ‘visitors from the hereafter’. See photo of a typical egungun below:
CUSTODIAN: The Oloolu in 1972, Ogunjumo Oguntade
HISTORY
So how did we get to the stage of using the skull of a woman and a femur as items of fashion? What is the history behind the Oloolu? Before that question can be properly answered, some important points have to be highlighted. Ibadan is a city teeming with masquerades. There are nine war masquerades in Ibadan and are called thus because they were all captured during the various intertribal battles and internecine conflicts before they were brought to Ibadan. So these war masquerades are actually captives of war. All these war masquerades feature prominently in the popular annual Egungun festival. These nine war masquerades are as follows:
Atipako
Alapansanpa
Afidi Elege Abogiri
Olunlade
Gbodogbodo
Oyilaluba
Durokokika
Alapapo
Oloolu (This is the supreme head of the Egungun cult in Ibadan and is the most dreaded, that is why it is the topic of this article).
In June 1972, the Oloolu then (pictured), a 60-year-old man named Ogunjumo Oguntade with two wives and several children one of whom was studying in England explained the history behind the notorious masquerade. He said:
‘My great, great, great grandfather was an Ibadan warrior. His name was Aje Ayorinde. On his way to Benin during the Ogbagi War, he captured the man who used to carry what is today known as the Ololu. His eyes caught the Egungun’s outfit and were attracted towards it. But as he moved towards the shrine where the outfit was kept, the war captive warned Mr. Ayorinde not to go near it because it could put his life in jeopardy. Hence the name Ololu, that is, O-LU-NKAN, meaning ‘you will put your life in peril. Ayorinde took the advice but ordered his captive to take the outfit along with him back to Ibadan. He also ordered the wife of the captive to accompany her husband to Ibadan. The woman refused. In his annoyance, Ayorinde beheaded her and ordered the captured husband to carry the woman’s head along to Ibadan in addition to the Ololu outfit. That woman’s head is what you have just seen on the masquerade. It is the original one. It is because of the head that every woman is barred from setting eyes on the Ololu. Any woman who sees the real Ololu – not his pictures – will surely die. It is also true that the first person the Ololu sees on his first day will die. The Olubadan usually warns the populace to take precautions. The Ololu brings peace and prosperity to Ibadan if performed properly and annually. It drives away smallpox and civil unrest. Recently there was a drought in Ibadan. I made a certain sacrifice at the request of the Olubadan, his chiefs. There was rain on the very day of the sacrifice.’’
ON HOW HE BECAME THE OLOOLU:
‘Ifa chose me as the Oloolu. No one is allowed to contest for the honour. When an Oloolu passes away, the family present the name of each qualified male to the Ifa who picks the right man for the honour. The Olubadan, his Chiefs and the entire people of Ibadan appreciate the need to celebrate the Egungun festival every year.’
ON THE REPORTS OF HUMAN SACRIFICE, THE OLOOLU SAID:
‘It is not that true that the Oloolu festival involves human sacrifice. But it is true that no other Egungun must be seen on the streets whenever the Oloolu is out. That Egungun will certainly perish. During the reign of Olubadan Dada, and Egungun called Iponri-Iku tried it. I was then a small boy. Iponri-Iku came out on the same day the Oloolu was out. He challenged the Oloolu to do his worst. Oloolu then dropped a special cowry on the ground and challenged Iponri-Iku to pick it up. Iponri-Iku bent down to pick the cowry. He could not. His backbone was broken instantly. Iponri-Iku could no longer stand up. His followers had to carry him home. Iponri-Iku died on the same day. Since that day, no other Egungun has dared to challenge the Oloolu.’
AND IT GETS MORE BIZARRE, HE SAID:
‘As the Oloolu, I must not wear shoes, I must neither wear shoes nor carry any kind of load on my head. Also, I must not go to bed with my wife as from 30 days before I come out. In fact, a few days before the festival opens, all females vacate this area and return after the Oloolu festival is over. Besides, I must not carry a child on my shoulders with his feet slung round my neck.’
SHOCKING THINGS ABOUT THE OLOOLU
Of all the egunguns worshipped in Ibadan and probably in all of Yorubaland, none is as dreaded as the Egungun Oloolu (Oloolu Masquerade). This cult figure is believed to have immense supernatural powers and one of these is the ability to mysteriously kill the first person man or woman who sets his or her eyes on the Oloolu (in his weird costume which is usually kept inside its own special shrine).
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Because of this great fear, the Olubadan of Ibadan, the paramount ruler of the city always sends bellmen and criers round the city whenever it is time for the Oloolu to emerge. The message from the Olubadan is a warning to everyone, particularly the women to stay away from the route of the Oloolu or risk sudden death.
THE ARREST
In July 2012, there was real commotion as Oloolu entered the police net and got arrested. Oloolu was arrested alongside members of his team. The case was so serious that the Oloolu was arraigned in court on 6th July on three-count charge of arms possession, assault and malicious damage. Oloolu and his followers were remanded in Agodi Prisons because they could not meet the bail conditions the magistrate had imposed on them. So what happened that the Nigerian Police had to nab the spirit of the dead Ibadan ancestors? Well, there was a street fight between the Oloolu team and some Muslim youths.
On the 3rd of July, 2012, the second day of the outing of the Oloolu, some Muslim youths attacked and removed the mask of Oloolu along Popoyemoja, a very busy commercial street in the heart of the city. When a furious Oloolu arrived Popooyemoja from Ode Aje and sighted some Muslim clerics holding a memorial ceremony for the late Chief Imam of the Irepodun Mosque, Alhaji Rafiu Fasasi, violence erupted. The clerics had ordered Oloolu not to pass through the street but when Oloolu insisted he was going to pass, some irate Muslim youths armed with machetes, cudgels and knives launched at the Oloolu and his entourage and left them with severe machete wounds. The sacred Oloolu was also beaten to the extent that the traditionalists of Ibadan could not believe what they were seeing.
But that was not the end of the show. On the very next day, when the Americans were busy celebrating their Independence Day, members of the Oloolu cult organized themselves, strategized for a reprisal attack and stormed Popoyemoja Street and all terror rained down. Armed with broken bottles, guns, machete, daggers, broken bottles, charms and amulets, the followers of Oloolu became unstoppable. They attacked virtually anything in sight, as they were smashing the windscreens of cars; they damaged buildings and looted shops. Alarmed residents placed distress calls to the police and they got a response. The vandalizing mob melted when the police forces arrived onto the scene.
That very day, the police arrested the famed Oloolu and his masquerade gang. But the traditionalists did not find it funny, one of the supporters of the Oloolu cult said:
” It is an affront to our traditional religion and belief system that Egungun, not just an ordinary one, Oloolu, for that matter, would be attacked and molested in the public. It has never happened before, and something must be wrong with our people. Have they forgotten that it was this religion that their forefathers practised before the advent of these foreign religions we now have around here?”
But the Muslims had something else to say. Madam Amudat Fasasi, widow of the late Imam of the Irepodun Mosque explained that they had made attempts to offer Oloolu and his followers with gifts so they could take another route because women were present at the mosque ceremony and it was taboo for women to see the Oloolu masquerade during his annual outing. She said:
“Our visitors, who came from far and near, mostly women, sat on the road at Popo-Iyemoja observing the prayers. All of a sudden Oloolu and his men stormed the venue of our prayers stoning us and scaring the women who must not see him. They started stealing purses and bags and other valuables, though we had given them money when we heard they were coming. Our youths rose against them and sent them away. They, however, returned the following day damaging vehicles and shooting sporadically. A young girl was shot at Sakapena by them and was later carried away. We never expected this. It took us by surprise.”
But the traditionalists brushed this aside saying it was nothing but a lie crying out that they were being victimized by the Muslim majority in Ibadan. But the Oyo State Police Command said of the allegation and pronounced it is the duty of the police not to:
“allow anyone to hide under religion or tradition to perpetrate criminality.”
The signed release issued by the Police Public Relations Officer (PPRO), Mrs. Olabisi Ilobanafor, police officers from the Mapo Division had to be deployed to quell the crisis between the Muslim youths and the followers of the Oloolu masquerade cult. The police statement hinted that after receiving several calls that the masquerade was under beating from thugs, officers swooped in and rescued Oloolu then took him to the hospital for proper treatment because he was bleeding profusely from the machete injuries he had sustained. The police said the next day they received intelligence reports that the Oloolu team was planning a bloody revenge. The police statement read:
“When the Oloolu and his followers stormed the place and saw the police, they quickly beat a retreat, but not before some of the followers were arrested with dangerous weapons, including a locally-made gun.”
While all this was going on, some observers said it was all about a disagreement and power tussle between the Alaafin of Oyo, Olubadan of Ibadanland and the Soun of Ogbomosho over the chairmanship of the Oyo State Traditional Rulers Council
Because the masquerade is believed to be spiritual, it is still considered a taboo to violate it, it remains sacred. You can get into trouble for even trying to take a photo of Oloolu, when a journalist tried it, this was his response:
As I dug into my pocket to bring out my phone to take photos, fiery thugs appeared from nowhere. These thugs were in the habit of taking advantage of the commotion usually created by the Oloolu’s presence, to beat and rob unsuspecting persons.
I saw the usual violence and returned my phone to my pocket. But I still didn’t want the moment go without capturing it. Thus, I looked around for a safer place to take the shots. As I put on my phone camera, a thug charged towards me before I could make a move out of there. He was shouting, “bring that phone!”
I asked, “why should I give you my phone?” But that question infuriated him. He slapped me and raised the alarm that I wanted to snap the Oloolu.
Immediately, other followers of the
ediately, other followers of the masquerade swooped on me, beating me mercilessly with all kinds of weapons. I almost passed out when I sighted policemen who came to my rescue. For few moments after police got me out of their clutches, some of them still continued hitting me with all manner of objects including what I suspect were charms.
Afterwards, one of the policemen asked why I took the picture of the deadly masquerade and I told him that I am a journalists. The police took me into their patrol van and drove away. The police asked for my ID card, which I showed and they promised to protect me.
The cops warned me never to pull such a “stunt” again as I could have been lynched if they had not intervened.
Even while I was in the police van, one of those leading the masquerade came to me and I saw that he was heavily fortified with charms. He asked me to produce the phone for him to check what I had already snapped. He even asked the police to seize it from me.
He said I should confess my mission or he would use the charm on me and I would die. I told them I was just doing my job and had no intention to expose any secrets. The police later told him that they had checked my phone and that it had no picture of the masquerade.
But because of the fear of the mob, I was told to wait till the crowd dispersed. They later dropped me at a safe place to go. After I was released, my body ached badly until I used some drugs to alleviate the pains and later went to hospital for treatment.
LETHAL TO WOMEN?
The Oloolu masquerade is known for its abhorrence of women. Anytime it appears, you will see women running helter skelter. A historian, Chika Okeke-Agulu wrote of what he saw during one Oloolu outing in 2011, he wrote:
Well, you see, the inaugural Toyin Falola Annual Conference hosted by the University of Ibadan ended two days ago (more on that in another post). To complete the Ibadan experience, a party of conference attendants went on a really nice tour of the city of Ibadan, famed for its, well, rusted roofs…On our way back, along a major street, we encountered a massive commotion. Young men with unfriendly gestures were running amock, as this male-only crowd surged, like ants, more or less swallowing up two open-roof security vans in which sat several menacing, heavily amoured police men. There was no time to ask what this was about, except that our driver, an Ibadan native, quickly swerved our van into a side street for safety. In our van were several women who–instinctively obeying a riotous command from the male Ibadan grad students we were traveling, and from shouts of terror outside–ducked under the seats. Ayo my colleague from Dartmouth realized later that such incidents require action first and then questions later. Welcome to paradoxical modernity. It happened so quickly. By the time I had the composure to pull out my camera, we were already in the side street. This woman trader with a heavy head load in the picture, miraculously jumped down from the Okada (commercial motorcyle) taking her to the market and fled the scene (the bike seat is visible in the left lower corner). And what was it all about? It happened that the Oloolu mask was out that afternoon and no woman dared look at it. Whether or not you were in a car or out and about. What would be the consequence of such sight? Would such unfortunate woman turn to stone–like the poor Greeks who turned to stone under the Medusa’s gaze? No. One graduate student in the van, and our driver pointed out that the woman who looks at Oloolu will just dry up until she died! But I figured that even before such perhaps slow dessication commenced, the woman would suffer a quicker punishment in the hands of the thousands of sweating, excited men. Isn’t that why the police vans rode with the crowd. To help support the tradition that authorizes the aura of Oloolu that must walk the streets of one of Africa’s most populated cities. And by the way, although the Oloolu is described as a mask, everyone seems to know that it refers to a male character bearing a power calabash, but without any face covering or any kind of distinctive costume!
THE OLOOLU TODAY
Despite all the setbacks, the Oloolu still maintains its prestige and every year around July, its colourful festival is carried out with many Ibadan sons and daughters trooping out for the celebrations.
REFERENCES
Olu Adetule, The Face That Spells Death To The Women Who Behold It, DRUM, August 1972
Nigeria: Police arrest Oloolu masquerade, spirit of the ancestors
Uche Atuma, Day I was ‘sentenced to death’ for taking photograph of Oloolu masquerade
Oloolu masquerade
The Oloolu Masquerade
The Four Days Of The Traditional Yoruba Week That You Never Knew And What They Do On Those Days
OJO OGUN: The Yorubas count these four days of the week starting from Ojo Ogun (Day of Ogun, the god of iron). Ojo Ogun is the first day of traditional Yoruba week and it is the day when the Ologun or the worshippers and devotees of Ogun worship this particular deity. On Ojo Ogun, the Ologuns worship and celebrate with various food items that are considered to be the favourite of Ogun. These include ekuru (a kind of steamed bean pudding), ewa (beans) and iyan (pounded yam). However, the most important item of sacrifice on Ojo Ogun is the dog. Since Ogun like balanced diet, it looks like Ojo Ogun will be my own favourite day of the week o. By the way, in some other parts of Yorubaland, it is also called Ojo Osoosi, named after another god, Osoosi, who is regarded as the brother of Ogun and Sango.
OJO JAKUTA: After Ojo Ogun comes the second day of the week. Ojo Jakuta is also called Ojo Sango. Sango is the Yoruba god of thunder, lightning and (electricity). The day in some parts of Yorubaland is called Ojo Oya. On this day dedicated to Sango, his worshippers stream out wearing bright red and white attires as those are Sango’s favourite colours and they do the worship by presenting edible items like amala with gbegiri soup, bitter cola and guguru (pop corn). For Sango, the most important sacrificial animal is the ram. I think I will decamp to Ojo Jakuta. Jakuta means ‘Someone Who Fought With Stones’.
OJO OSE: This is the third day and it is set aside for the worship of Orisha Nla (The Great Deity). The favourite food item used for this day is the ake beef but snails are also used for the sacrifices. Now I am not sure of my favourite day of the week again. On this special day, all the worshippers of Orisha Nla wear white garments and clean all their houses and environs. This same day can be dedicated to the worship of Obatala, Sonponna (god of small pox), Iyaami (the Mothers or Great Witches) and the Egungun (Masquerades).
OJO AWO: Ojo Awo (Day of the Deity) is the day set aside for Ifa (Oracle) and just like Orisha Nla, Ifa also prefers delicacies made from the ake beef. This same day can also be dedicated for the worship of Esu, Osun and Orunmila.
So as you can see, the Yorubas named their weeks after their gods, the same way the days of the Gregorian calendar are named after ‘pagan’ gods. See image below depicting the gods of the week of the Gregorian calendar:
he only difference is that the Yorubas did that thousands of years earlier.
REFERENCES
Yoruba Gurus: Indigenous Production of Knowledge in Africa by Toyin Falola, pages 70-71.
Yoruba Calendar
Orisha Osoosi
Names of the days of the week
Meet Sarah “Aina” Forbes Bonetta The Pretty Yoruba Slave Who Became Queen Victoria’s Goddaughter (Photos)
Her father was the high chief of Oke-Odan, an Egbado village in western Nigeria, till he was killed in 1848 when King Gezo of Dahomey , one of the notorious slave raiders in the 19th century , raided his village.
Sarah’s parents and siblings whose names are unknown were killed in the raid which turned Sarah, an Egbado princess, into a slave. Many of the villagers captured during the raid were made slaves and sacrificed to the gods of Dahomey but fortunately for Sarah, she was saved by the quick intervention of Captain Frederick E. Forbes , a British naval officer who was on a visit to Dahomey kingdom to persuade King Gezo to abolish slave trade. Captain Frederick E. Forbes persuaded King Gezo to present Sarah (then Aina) as a gift to Queen Victoria, he said: “
She would be a present from the King of the Blacks to the Queen of the Whites. ” King Gezo agreed and thus Sarah’s life was spared and subsequently she was named Sarah, Forbes, the captain’s surname and Bonetta which was the name of his ship (HMS Bonetta).
On the 9th of November, 1850, Captain Frederick Forbes took Sarah to Great Britain to meet Queen Victoria at Windsor castle. The Queen admired Sarah’s intelligence and ability to learn quickly. Even Captain Frederick wrote: “ She is a perfect genius; she now speaks English well, and has great talent for music… She is far in advance of any white child of her age in aptness of learning, and strength of mind and affection…” Shortly after, Captain Frederick Forbes died and so Sarah was sent to the Schoen family in Palm Cottage, Gillingham. Queen Victoria adopted Sarah as her goddaughter and sponsored her education. Being the Queen’s goddaughter, Sarah had unlimited access to Windsor castle like other members of the royal family. Shortly after Sarah began to live with the Schoen family, she developed a health problem due to the damp weather of Britain. Queen Victoria arranged for her migration to Sierra Leone to continue her education at the Female Institution, a CMS school in Freetown where she excelled in music and her academics. In 1855, Sarah returned to Great Britain.
In January 1862, Sarah Forbes Bonetta, now 19 years old, attended the wedding of the Queen’s eldest child, Princess Royal Victoria, as a guest. Seven months later, she was offered a marriage to Captain James Labulo Davies , a 31-year-old wealthy Yoruba businessman who lives in Britain. Sarah was reluctant to accept the offer due to reasons known to her but she eventually accepted after much persuasion. The wedding took place in August 1862 at the St. Nicholas Church in Brighton, England. It was such an extravagant one; dignitaries from different parts of the world were in attendance.
The new couple moved back to Africa and settled in the town of Badagary in Lagos, Nigeria. Shortly after her marriage, Sarah Forbes Davies had her first daughter and requested for permission from Queen Victoria to name her Victoria. The Queen granted the permission and also adopted baby Victoria as her goddaughter. In 1867, Sarah and her daughter visited the Queen then returned to Lagos where she had two more children named Arthur and Stella. Sarah was diagonised with tuberculosis and later died on August 15, 1880 at the age of 37. She was buried in Funchal, Madiera Island, Portugal. It was such a sad moment for her family. Queen Victoria wrote in her diary, “ Saw poor Victoria Davies, my black godchild, who learnt this morning of the death of her dear mother ”. Queen Victoria took good care of Sarah’s children and maintained close contact with them. Till today, the decendants of James Labulo Davies and Sarah Forbes Bonetta Davies lived in England, Sierra Leone and Lagos, Nigeria.
10 Facts About The Late Pa Adebayo Faleti You Should Know
The late Pa Feleti was a distinct figure at any event with his signature cap which he wore for decades.
Here are ten things you should know about the late Pa Faleti
Pa Faleti spent six years working in a primary school in order to raise enough funds to attend a secondary school, after which he proceeded to the University of Dakar, Senegal and obtained a Certificate of proficiency in French Language and Civilization, before completing a degree in English at the University of Ibadan two years later. In 1971, he also attended the Radio Netherlands Training Center in Hilversum, the Netherlands, and received a certificate in Television Production.
Pa Faleti was an old student of the prestigious Ibadan Boys High School.
Late Pa Faleti was a pioneer staff of the first television station in Africa, the Western Nigerian Television in Ibadan (now NTA Ibadan) in 1959, where he worked as a film director and librarian until it was split in 1976 when the old Western region was split into states.
He was responsible for translating Nigeria’s National Anthem from English to Yoruba. He also translated speeches being made by the military president of Nigeria Ibrahim Babangida and Chief Ernest Shonekan, Head of National Interim Government of Nigeria, from English to Yoruba.
Pa Faleti is a recipient of the national honour of the Officer of the Order of the Niger (OON), the Festival of Arts Award and the Afro Hollywood Award for outstanding performance in Arts.
Pa Faleti acted in a number of Yoruba movies, mostly those with significant historical and mythological meanings to the Yoruba culture, including Saworo Ide, Afonja, Thunderbolt (Magun), Sawo-Segberi and Basorun Gaa.
Pa Faleti’s contemporaries include the likes of Duro Ladipo, Hubert Ogunde and Ade love.
He has a number of unpublished Yoruba works, published a dictionary of the pronouncement of Yoruba names.An accomplished and renowned poet, playwright, producer, broadcaster and actor, Pa Faleti had started writing poems in earnest and they include Ijamba Odo Oba, Alagbara Ile ati Alagbara Oko and Adebimpe Ojedokun and more so.
He founded the first operatic (acting) group in Oyo in 1949, called Oyo Youth Operatic Society, and also published a dictionary containing
Pa Faleti was a legend of the Yoruba literature and arts and he’d be greatly missed.
Before the arrival of the colonialists from Britain, the Oyo Empire of the Yorubas was one of the most powerful in all of West Africa. Far older than the British monarchy, the Oyo Empire was headed by the Alaafin (royal title of the Oyo king meaning Owner of the Palace) and stretched as far as Dahomey (now known as the Republic of Benin). In the precolonial era, the Alaafin ruled with almost absolute powers, with the Oyo Mesi council being the only functional check on the vast powers of the Yoruba king. But when the imperialists arrived, everything changed, a new social order was implemented, and with it, came the erosion of the powers vested in the ancient Oyo kings. This piece is about one of the victims of that new sociopolitical order: Oba Alhaji Adeyemi II Adeniran.
HE REIGN OF ALAAFIN ADEYEMI
THE BEGINNING OF TROUBLE
On a Sunday, the 26th of March, 1950, eight people at the Oke Ado, Ibadan residence of Chief Obafemi Awolowo sat for their first meeting. They were there to establish their new party, which they called Action Group. The head was Obafemi Awolowo and he listed what Nigerians in general and the people of Western Nigeria in particular will enjoy if they joined his party as:
Freedom from British rule
Freedom from ignorance
Freedom from disease
Freedom from want
Awolowo elaborated these Four Freedoms to be:
The immediate termination of British rule in every phase of the people’s political life.
The education of all children of school-going age, and the general enlightenment of all illiterate adults, and all illiterate children above school-going age (Adult Education).
The provision of health and general welfare for all the people.
The total abolition of want in the society by means of any economic policy which is both expedient and efficient.
As at the time when Awolowo and his allies founded the Action Group (he was the national president of the party), Alaafin Adeyemi II was the undisputed ruler of Oyo. While Awolowo launched his relentless fights against the British imperialists, the Alaafin ruled in his own domain. After Awolowo launched his Action Group party, other prominent individuals too went off and established theirs in other parts of Nigeria, a good example being the National Council of Nigeria and the Cameroons (NCNC). Before Awolowo started his political party, party politics in Nigeria was limited to Lagos and Calabar only. Awolowo’s party performed very well in the West but because of very stiff opposition from the Northern People’s Congress (NPC) and NCNC, he was not able to build a coalition of voters large enough to make him win any federal election.
efore Alaafin Adeyemi II ascended the throne of his ancestors in 1945, his own father, Oba Adeyemi I Alowolodu, had reigned from 1876 to 1905. Adeyemi II would sit on the royal seat from 1945 until he was unceremoniously dethroned in July 1955. But what really happened?
THE BEGINNING OF TROUBLE
On a Sunday, the 26th of March, 1950, eight people at the Oke Ado, Ibadan residence of Chief Obafemi Awolowo sat for their first meeting. They were there to establish their new party, which they called Action Group. The head was Obafemi Awolowo and he listed what Nigerians in general and the people of Western Nigeria in particular will enjoy if they joined his party as:
Freedom from British rule
Freedom from ignorance
Freedom from disease
Freedom from want
Awolowo elaborated these Four Freedoms to be:
The immediate termination of British rule in every phase of the people’s political life.
The education of all children of school-going age, and the general enlightenment of all illiterate adults, and all illiterate children above school-going age (Adult Education).
The provision of health and general welfare for all the people.
The total abolition of want in the society by means of any economic policy which is both expedient and efficient.
As at the time when Awolowo and his allies founded the Action Group (he was the national president of the party), Alaafin Adeyemi II was the undisputed ruler of Oyo. While Awolowo launched his relentless fights against the British imperialists, the Alaafin ruled in his own domain. After Awolowo launched his Action Group party, other prominent individuals too went off and established theirs in other parts of Nigeria, a good example being the National Council of Nigeria and the Cameroons (NCNC). Before Awolowo started his political party, party politics in Nigeria was limited to Lagos and Calabar only. Awolowo’s party performed very well in the West but because of very stiff opposition from the Northern People’s Congress (NPC) and NCNC, he was not able to build a coalition of voters large enough to make him win any federal election.
So how was all this the business of the Alaafin? Well, the Alaafin happened to be a very big fan and supporter of the NCNC, the same party that Awolowo detested with everything. When the Egbe Omo Yoruba Parapo was formed by some of the most prominent sons of the land in 1953, it named the Alaafin of Oyo, Oba Adeyemi II as its patron and quickly formed an alliance with the NCNC. When it was time for the local government elections of 1954, the Alaafin personally campaigned for the NCNC-Egbe Omo Oyo Parapo coalition.
However, please note that it was not always like this. The Alaafin and the Action Group members were cordial friends before they fell apart. In fact, he was very jovial buddies with Action Group leaders like Bode Thomas (deputy leader of the Action Group) whom he bestowed with the title of Balogun in 1950 and Abiodun Akerele both of whom Oba Adeyemi II supported in the 1951 regional elections in their successful bids for the house of assembly. After the elections in 1952, Thomas become the chairman of the Oyo Divisional Native Authority (controlling Oyo town and its hinterland) while Akerele became the chairman of the Oyo Southern District Native Authority. The interesting thing to note here is that both councils were under the direct control of Oba Adeyemi when he became the Alaafin in 1945. The British colonialists came and scattered the arrangement. But exactly how did they become enemies? Well, it did not take long before the Alaafin and his old Action Group allies became sworn enemies. With their men in power, the Action Group started reeling out new policies that directly undermined the powers of the Alaafin.
A good illustration here will be the native court reforms of 1952 by the Bode Thomas-led Oyo Divisional Native Authority, the reforms deleted one of the main sources of money and political influence of the Alaafin by replacing the Iwefa chiefs (the traditional judges) with their own new appointees. That was not all, the very process of the 1950-51 elections meant that the senior chiefs, baales (district heads) and other groups had to jostle for their own share in the new political space. This eroded the political base and power of the Alaafin of Oyo who had been the allpowerful paramount ruler.
‘…no sooner had power come into the hands of our highly-sophisticated ambitious African politicians through the introduction and implementation of the new constitution, the reverse began to appear (Action Group domination)…and later, upon closer examination of their policy and method I withdrew my public support.’
The great king was not bluffing. He followed his words with action and in a letter declining the invitation of the Secretary of the Egbe Omo Oduduwa, Sir Kofo Abayomi (the same person the Alaafin had earlier made the Ona-Isokun of Oyo), to the 1952 General Assembly of the organization in Lagos, Oba Adeyemi reminded him of an incident in which Akerele turned the local people against him and at another event where Thomas addressed a meeting at Atiba Hall without formally inviting him. For Alaafin Adeyemi, that was an insult too great. From that moment on, the Alaafin pressed on and deliberately went against the government policies and gave his full support to the opposition at both the regional and local levels.
A worthy example was in early 1953 when he alongside his Crown Prince (Aremo), actively went against the new tax policies and told the people not to cooperate. In a meeting inside the aafin (palace), the Alaafin was said to have passed a resolution against the government’s education and capitation taxes. A fearless fighter to the core, Oba Adeyemi also sought to neutralize the powers of the government’s native court reforms by establishing his own private courts right inside his palace and within the residences of his trusted chiefs. And his strategy worked. Still an immensely popular figure, the people preferred the swift process of the Alaafin’s courts and before you could spell Alaafin, the state courts became practically useless because no one was going there. Litigants, especially those with marital disputes opted for the courts of their paramount ruler.
A flabbergasted Action Group decided to react and they launched their counterattacks. Supporters of the king were accused of intimidating opponents and in 1950 when the Oyo Native Authority (NA) Council was formed; some of the councilors who disagreed with the Oyo king were reportedly attacked. In another case that grabbed the headlines, Thomas accused the Crown Prince of aggravated assault, the case was so serious that the Aremo was actually convicted later that year but during an appeal, he was subsequently cleared. The haters of the Alaafin blasted him and accused him of abusing power and they decided to ‘do something’. The Oyo Divisional Native Authority reduced his annual salary by 650 pounds, removed the salary of the Crown Prince and other palace courtiers. They also ruled at an emergency meeting that the Alaafin was no longer the king and banished his son, the Aremo (Crown Prince) after accusing him of being a threat to the public order.
The battle line was drawn. Enraged stalwarts of the Action Group saw the Alaafin as a traitor and a major threat to their ambitions but Oba Adeyemi II did not seem to care. By the time Awolowo started expressing his political views, it was apparent that the two powerful figures were set on a catastrophic collision course.
Awolowo was on the same page with the educated minority of Yorubaland (Alaafin Adeyemi II had no Western education) and they held the belief that the fundamental cause of virtually all the problems in the Yo
Yorubas and all other ethnicities in Nigeria will be the educated minority of that same ethnic stock like him.
In other words, Awolowo was calling for the monarchs to be stripped of their (already-dwindling) powers while the same powers will be invested in him and his Action Group. Of course the kings and the pro-monarchy figures did not like the proposal of the ‘educated minority’. Awolowo said Nigeria should have nothing but a federal system where each unit or division was based on ethnic affinity. He insisted that the local chiefs and kings (Obas) should not be allowed to dominate the people saying the sole legitimate foundation of government was that of the educated minority and that that was what the people wanted.
The British representative P C Lloyd held the view that the colonial policies sapped the local chiefs of the customary powers to rein in the more powerful paramount rulers (Obas). He said:
‘The chief lost their control over their Obas and in his new autocratic position, the king often failed to consult with the Council of Chiefs. Policies were arranged over their heads, they were merely told of decisions reached by the Obas and his white friends the colonial administrators.’
Awolowo felt the Yoruba Obas were too powerful and their wings had to be clipped and Lloyd shared his view. So that led to the introduction of the House of Chiefs by the Western Regional Government under Awolowo. It was a clear attempt to rein in the Yoruba kings and chiefs and bring them under control of the regional government.
This however brought some new and peculiar problems for the Action Group. Awolowo did not want the local chiefs to dominate and control the party and at the same time he wanted the support of the masses who were still very much loyal to the chiefs. There was no way he could reach out to the people without the support of the chiefs.
So instead of going to the chiefs directly, what Awolowo did was to bring the very institution of chieftaincy itself under the control of the Action Group party. That way, the party will be deal with any errant Oba or chief via the House of Chiefs that was created by the Action Group-dominated regional government. The House of Chiefs was a subordinate member of the Western Regional Parliament established in 1952. The way it was arranged, an Oba or chief could be punished, promoted, offered or rejected membership for the House of Chiefs.
As all these dramas were playing out, kings like the Alaafin were watching and plotting too. It was a really bitter struggle for power, relevance and dominance -and of course, money.
THE CRISIS WORSENS
And that was how the political cold war became worse. But the Alaafin of Oyo’s foe was not only Awolowo. He had also had serious issues with Chief Bode Thomas who was then the Deputy Leader of the Action Group and installed as the Balogun of Oyo in 1950 and later the Chairman of the Oyo Divisional Council under the presidency of the Alaafin.
In 1952, this delicate balance of power was toppled when the Alaafin clashed with Bode Thomas over issues of supremacy in the Oyo Divisional Council. A fight broke out between the two powerful figures and it was so bad that the Action Group-controlled Oyo Divisional Council made a decision to slash the salary of the Alaafin by whopping 650 pounds sterling (about $2,000). It was a big slap on the face of the king, a man with an extraordinarily large family.
THE FINAL NAIL
It was so gloomy that on the 5th of September 1954, members of the Action Group launched full-scale political violence and attacks at the other camp.
The other side (the pro-Alaafin camp) was not going to take the assault lightly and they swiftly organized for a reprisal. The pro-Alaafin Oyo United (Oyo Parapo) quickly arranged themselves and stormed the Oyo People’s Party during their meeting. By the time the dust settled, six people believed to be Action Group loyalists had been brutally killed. The cloud of tension grew thicker. Throughout the spring of 1954, these two parties engaged in bloody squirmishes. Many were injured and property worth thousands of pounds was destroyed.
On the 6th of September, 1954, an emergency committee composed of seven Yoruba kings, including the Alaafin of Oyo and the Ooni of Ife Oba Sir Adesoji Aderemi and the Alake of Egbaland Sir Ladapo Ademola met with fourteen leaders of the Egbe Omo Oduduwa. The venue was the Western House of Assembly in Ibadan. The Oyo spokesmen launched at the Alaafin and accused him of conspiring to work against the regional government and the party in power. After this great revelation was made, Awolowo became livid and he thundered:
‘The Alaafin was to be blamed for the Oyo tragedy and that the government was determined to take action against him. He explained that the government was determined to take action against him. He explained that the government had been patient with the Alaafin only in consideration of the sensibilities of the Obas. But the government’s patience has run out and the Obas have to save the situation by making the appropriate recommendation.’
That was not the end of the drama. After Awolowo made his submission, the Committee of the Yoruba Obas had a private meeting and they came up with a powerful recommendation: the Alaafin must be suspended from office and removed from the Native Authority. They were determined to render him impotent as they further recommended that he be deprived of his salary and banished temporarily from Oyo. And this was exactly what the government did just that they ensured that the Alaafin was finally deposed from the throne of Sango.
Interestingly, Richard D. Lloyd, the senior crown counsel appointed as a sole commissioner by the Governor-General of Nigeria Sir John Macpherson (based on the recommendation of the Western Region Government) to investigate the conflict in Oyo and its district towns blamed the local politicians for the crisis and said they should have been more tolerant of the Alaafin and even recommended his return from exile. Action Group listed all the ‘crimes’ of the Alaafin but Lloyd agreed to just one, the one of the illegal courts, and dismissed others. He said:
‘…it seems to me that a greater degree of tolerance could have been shown by the elected councilors in the various councils, who are mainly young and educated to the older nominated members who are for the most part illiterate. They are accused of being reactionary whereas I feel that they really do not understand the procedure in the working of the new councils….in looking at these events, one must bear in mind that during the last few years a revolution has taken place and is still taking place in the Western Region. The old order has changed. Former customs and habits are being replaced and cast aside by the impact of Western democracy.’
But Awolowo’s government was not interested in all that grammar by Lloyd, they rejected his recommendatirecommendation and the Minister of Local Government fired an executive order officially deposing and banishing the 84-year-old Alaafin Adeyemi II.
The whole conflict plunged and took a far worse dimension back in time on the 20th of November 1953 when news filtered all over the country that Chief Bode Thomas, the brilliant lawyer, legendary politician, Federal Minister of Transport (for Western Region) and Chairman of the Oyo Division Council died at the painfully young age of 34. It was also the birthday of his second daughter. His demise was the final straw that split the backbone of the camel as far as the Awolowo camp was concerned. You will recollect that there was a lingering crisis between Thomas and the Alaafin of Oyo so with his death, all fingers pointed at the aged Yoruba monarch.
Till the very moment I am writing this, there are those who will swear by the graves of their ancestors that it was the curse Alaafin placed on Thomas that killed him (the fable is that Thomas barked until he died) while some others went to town that it was the poison administered by the agents of the Alaafin or even the Alaafin himself that snuffed life out of the youthful political war horse although a more comprehensive autopsy would have revealed the exact cause and the precise nature of his expiration. At the funeral of Thomas, Awolowo reinforced this rumour when he blasted the Alaafin in the eulogy for Thomas, he said:
‘…let no evil doer imagine that he had an unrestricted field for the execution of his diabolic plans. For Bode may yet prove stronger in death than alive.’
Whatever the circumstances that led to the death of Bode Thomas, the Awolowo-led Action Group was not interested, the put all the blame on the Alaafin and the political tension between Alaafin Adeyemi and the supporters of the late Chief Thomas took a turn for the worse in Oyo Town.
ALAAFIN ADEYEMI II IN EXILE
Once it became official that the great king was to be banished to Lagos, many of his supporters decided to move with him to exile. He still remained a very popular figure even outside the throne. In February 1959, Drum visited the 88-year-old deposed king at his ‘palace’ at No 31, Egerton Lane, the Iron Gate of Lagos. When he was dethroned, St. John the Baptist Laduga, the Bashorun of Oyo took his position. Although he was in exile in Lagos, he was still holding his daily courts. His subjects came daily to prostrate before him.
When Alaafin Adeyemi II was banished from Oyo, he was an old man but his allies quickly moved to his rescue. A wealthy NCNC stalwart who had settled in Lagos 30 years earlier from Dahomey (now Benin Republic) Alhaji N B Soule, offered the monarch and his large entourage a comfortable shelter, as a fellow Muslim and NCNC loyalist.
While in exile, the NCNC never forgot the plight of their royal friend and endlessly fought his cause with petitions to the colonial secretary and with combative words on the floor of the Western House of Assembly. When ex-Alaafin Adeyemi II himself was asked why he was banished into exile, he said firmly:
‘I was sent away by Chief Awolowo’s Action Group government of the Western Region because of my unflinching support for the cause of the NCNC and my undying love for Dr. Nnamdi Azikiwe as a political leader and as a person. I am not angry with Chief Awolowo. In fact, I am not angry with any one person or group of persons or organization. I am only angry with destiny in that it has chosen to push me out of the security of my palace and stool to face the uncertainties of life at my old age.’
Even the 210 pounds salary for the king from the regional government was cut off. But that did not stop thousands of men and women from visiting the deposed king every morning and evening to pay their respects. He said of his subjects:
‘These people are very kind. Their daily respects to me remind me of my palace at Oyo. And there were many people in that palace during my time. I had over 200 wives and many children and of course, I was receiving a stipend of 210 pounds every month from the regional government. This, together with gifts many of my subjects were making me, was enough to support my household. What you see here, though the best of the worst, is not like home – home is still the best. ’
But how did he cope with his over 200 wives? The ex-Alaafin said he always had about 30 of his wives at a time with him in Lagos, he explained that they came in batches of 30 at a time, spent all the time they could afford with him then return to Oyo then the next batch of 30 will come and take over and then the next in that pattern until the rotation starts again.
AFTERMATH
After Awolowo and his lieutenants succeeded in removing the old king, he moved quickly to consolidate political power. The government passed three crucial laws in quick succession, the essence of which was to tightly control the local government, native courts and matters relating to land and chieftaincy. These laws were the Customary Court Law of 1957 which stipulated that customary courts were to be under the jurisdiction of the regional Attorney-General and the Minister of Justice. The second law was fired on the 20th of June, 1957 by the House of Assembly and it was called the Chief’s Law which gave the regional authorities the power to appoint, approve, suspend and depose chiefs. Then there was the Communal Land Rights Law of 1958 which dealt a fatal blow on the authority of the obas, chiefs and leaders of aristocratic landowning families over communal land. It invested all the powers in the regional authorities. To manage communal land was now the board of trustees instead of the paramount rulers.
The Action Group was able to control the chiefs but the chiefs went a step ahead to make the relationship even warmer by dishing out honorary chieftaincy titles on the politicians. And that was how Obafemi Awolowo became Chief Obafemi Awolowo in October 1954 following his conferment and accession to the Premiership of the Western Region. But there was another side to this ‘chieftaincy bribery’, while the Action Group stalwarts had a smoother relationship with the chiefs, they were never in total control of the populace in Yorubaland as the chiefs effectively penetrated the power base of the party and maintained their influence over their people. This law was challenged, obas got roles as trustees to manage the land for the government and man
many of them became pro-Action Group.
Fast forward to the 18th of November 1980, the son of the banished king and rightful heir to the throne of the Oyo Empire, Lamidi Olayiwola Adeyemi became the Alaafin, he assumed the title Adeyemi III. Supporters of his father who knew the history leapt up with joy with tears running down their faces. Oba Adeyemi III remains the paramount ruler of Oyo Kingdom and like his father, he enjoys tremendous support and popularity but he does not have 200+ wives, he has at least four. However, like his father also, he has had some brushes with the political powers.
On the 3rd of May 2011, Otunba Christopher Adebayo Alao-Akala, the outgoing governor of Oyo State made a chilling announcement that the state government had just passed a new law that introduced rotation of the office of Chairman between Oba Adeyemi III and his two bitter rivals, the Olubadan of Ibadanland and the Soun of Ogbomosho. That meant Oba Adeyemi III was no longer the Permanent Chairman of the Council of Obas and Chiefs in Oyo State.
Alaafin Adeyemi III
The governor was furious because he belonged to the Peoples Democratic Party (PDP) while Alaafin Adeyemi III decided to give his support to the opposition Action Congress of Nigeria (ACN) in the April 2011 elections which ACN eventually gave the PDP the beating of its life. It was like history repeating itself. Today, Oba Adeyemi III remains solidly pro-APC (the ruling All Progressives Congress) and even managed to get some of his children in government. Will history repeat itself again? Only time will tell.
NB: Although Awolowo and his party were very crucial to the removal and banishment of the Alaafin, I need to also add that there was some other earlier factors that actually laid the foundation for this. When Alaafin Adeyemi II was made the king in 1945, the kingdom itself had lost virtually all the territories it gained in the reign of the immediate Alaafin (Siyanbola Onikepe Oladigbolu (Ladigbolu) I). To make things worse for the new king, Mr. Ward-Price, the British Resident Officer for Oyo Province was absolutely committed to anything that weakened the powers of the Alaafin politically and judicially. He did everything in his power to clip the wings of the ancient king.
REFERENCES
A Yoruba Ruler In Exile In Lagos, Drum, February 1959.
The Political Philosophy of Chief Obafemi Awolowo by Olayiwola Abegunrin, pages 59, 60, 61, 62, 63, 64, 65.
African Indigenous Religious Traditions in Local and Global Contexts: Perspectives on Nigeria edited by David O Ogungbile, page 73.
Lamidi Adeyemi III
National Council of Nigeria and the Cameroons
Northern People’s Congress
Egbe Omo Oduduwa
Bode Thomas
List of rulers of the Yoruba state of Oyo
Bringing The State Back In by Social Science Research Council (US) edited by Peter B. Evans, Dietrich Rueschemeyer and Theda Skocpol, Committee on States and Social Structures, Joint Committee on Latin American Studies, Joint Committee On Western Europe, pages 304 – 308.
Nigerian Chiefs: Traditional Power in Modern Politics, 1890s-1990s by Olufemi Vaughan, pages 88, 89, 90, 91, 92, 93, 94, 144, 149, 166, 167, 203, 204, 205, 230, 262, 279, 280, 287, 290
Yoruba Gurus: Indigenous Production of Knowledge In Africa by Toyin Falola, pages 81, 82
25th anniversary documentary on His Majesty, Oba Lamidi Olayiwola Adeyemi III, JP, CFR, LLD, Iku Baba Yeye, Alaafin of Oyo, “the Greatest African Monarch”, Mustom Communications, 1996, pages 62, 76, 89
We the Cosmopolitans: Moral and Existential Conditions of Being Human edited by Lisette Josephides, Alexandra Hall, page 126.
African Notes: Bulletin of the Institute of African Studies, University of Ibadan, Volumes 10-12, pages 20-23
Research in African Literatures, Volume 35, African and Afro-American Studies and Research Center, University of Texas [at Austin], 2004, pages 98, 104, 105
In the service of God: the Catholic Church in Oyo Diocese, 1884-1994 by Richard Olaniyan, Obafemi Awolowo University Press, 1994, pages 4, 8, 14.
The Story Of Candido Joao Da Rocha (1860 – 1959), One Of Nigeria’s First Millionaires. (1860 – 1959)
Well, I experienced it and growing up, I never knew the meaning of the statement, until I came across a book a friend gave me, when I stumbled on the name “Candido da Rocha”.
He was a rich man who would, from the balcony of his one-storey building, throw down coins to children who would, in a tangle of bodies and flapping hands, struggle for them. So, I remembered vividly why my parents denies being “a da Rocha” anytime I ask for monies I don’t literally need as a child.
Also known as Nigeria’s first millionaire, he was a rich entrepreneur, businessman, landowner and creditor who owned Water House or Casa d’Agua on Kakawa Street, Lagos Island, Lagos. It was named Water House because it was the first and only house in Lagos in those days to have a borehole and in turn sell water to the residents.
Candido da Rocha, a native of Ilesha, present day, Osun State, was born to the family of Joao Esan da Rocha, who was captured as a slave when he was 10 years old on his way to school in Ilesha. Candido was born in the Bahia region of Brazil. His mother was Angelica Josephina da Rocha. His father returned to Lagos, Nigeria in the 1870’s where he built his wealth and passed it to his son, Candido.
Due to his wealth, his friend, Herbert Macaulay, nominated him as a candidate in one of the elections of the time. And when da Rocha met the electorate, he told them: “I am Candido da Rocha, your candidate into the House. Vote for me if you like. And if you don’t, all well and good.” That statement ended his sojourn in politics as he lost the elections with acquiring just 20 votes.
deed, da Rocha was a very modest and generous capitalist.
During the Second World War (1939 – 1945), when the authorities of Kings College were looking for a place to relocate the students in the boarding house – among whom were Tiamiyu Bello-Osagie, who would become one of Nigeria’s most celebrated gynaecologists; Adenekan Ademola, son of Nigeria’s first indigenous Chief Justice, Adetokunbo Ademola; Dapo Aderemi, son of Sir Adesoji Aderemi, the legendary Onni of Ile-Ife – da Rocha volunteered his Bonanza Hotel on Customs Street, Lagos, and did not collect a dime for the period it was used.
Even after the war, when government asked influential Nigerians to contribute to the rehabilitations fund, he made substantial donations and he instructed that the amount should not be disclosed to the public
Despite his wealth and political clout, no street in Lagos is named after him. Candido da Rocha died in 1959 and his remains lies at the Ikoyi Cemetery.
How Ooni Of Ife Oba (Sir) Adesoji Aderemi I Stopped The Sooko Of Itakun From Wearing A Beaded Crown Aka Adenla In 1976 After Aláàfin Of Ọyọ Ọba Làmídì Adéyẹmí III Fired Him A Powerful Letter
“A CHARACTERISTIC DISPLAY OF ALTERNATIVE DISPUTE/CONFLICT RESOLUTION PROCESS EMPLOYED BY THE ALAAFIN OF OYO IN RESOLVING CONFLICTING ISSUES IN YORUBA LAND IN MODERN DAY”
27th July, 1976 Alaiyeluwa,
Oba Adesoji Aderemi,
The Oni of lfe,
lle-lfe.
My Dear Oni of Ife,
BEADED-CROWN ISSUE
My attention has been drawn to a publication in the Sunday Sketch of July 18,1976, Page 2, showing the installation of Oba Mudashiru Akinloye Oyekanmi as the new Sooko of Itakun, Ikire. As it can be seen in the photograph, the caption reveals that some Chiefs from lle-lfe gave the Oba a beaded-crown on your behalf.
As you are aware, the issue of minor chiefs wearing beaded crowns has generated hot controversies which prompted the government to enlist the support of leading Obas to give it some guidelines on the matter in order to arrive at a wise judicious decision on “who is who” among crown-wearing Obas in Oyo State.On the other hand, you will recollect that apart from the Council of Obas facing the problem posed by minor chiefs scrambling for beaded crowns, it was your good-self who told us in one of the meetings of the Council of Obas that you are the only ruler in Ife Division who is traditionally entitled to wear a beaded crown.
From a careful consideration of the photograph in question and the timing of awarding of a crown to a minor chief under Akire of Ikire after telling members of the Council in their meeting that the Akire himself has no right to wear a beaded crown, it appears to me that an elder Oba of your high position has reduced the burning issue of beaded crowns to a thing similar to awarding a contract to a contractor of one’s liking irrespective of qualification and expertise for the job.Personally, I do not think you are helping the issue if you sent your Chiefs all the way from Ife to install a Chief with a crown when the leading Chief- the Akire – in the area has no crown.I am requesting that when next we hold our meeting, you should assist us to get a list of all minor chiefs who have received modern crown from you.
However, let me draw your attention to what you said publicly at the Conference of Obas and Chiefs in Ibadan which took place between 7th and 9th of May, 1959 concerning the vexed topic of indiscriminate wearing of beaded crowns by Chiefs who were not entitled to do so. Before I quote you, I should say here that those of us fighting tooth and nail now, to preserve our fathers’ traditional dignity have seen in your 1959 endeavours on beaded crown issue, a befitting struggle championed by you to nip in the bud the germination of a deadly seedling among edible ones. Surely you must have got some historical record to support the crown you passed on through your Chiefs to the Sooko of Itakun. In order not to keep us in the dark on this, it will be praise-worthy if you can let me have the history for my perusal and understanding.
As I said earlier, you said in 1959 viz:-
“In the course of our deliberations at Benin City last year we touched on, the question of indiscriminate award of spurious titles to people by the Obas and Bales as also of illegal wearing of crown by chiefs who were not entitled to do so. It was hoped then that the Council, now Committee of Obas and Chiefs would be able to deal with this matter in their meetings during the year but circumstances did not afford it an opportunity of meeting until shortly before this Conference just in haste to give decision on very urgent matters and to discuss some bills. I regret to say that during the year, there have taken place many illegal wearing of crowns in, for instance Oshun Division, llesha Division and in other little known villages of the coastal district. At llesha I gather that it has caused some bad blood.
You will agree with me, gentlemen that it is a serious lapse in our custom and tradition for a chief to dare to put on his head a beaded crown to which he has not succeeded! What glory, what honour is there in a crown which one’s father never wore, never bequeathed!! Those who persist in wearing beaded crown unlawfully may one day be called upon to surrender them; I can only advise them to discontinue doing so before they are compelled to abandon them: I also feel to warn those who are just thinking of wearing crown illegally to try to have some confidence in themselves. They should cease to suffer from inferiority complex. They should try to have the courage to restrain themselves from following the path of perversion – No amount of distortive history can right what is fundamentally wrong. Don’t let us deceive ourselves, it is not the hood that makes the rank: it is not beaded crown that makes an Oba. For instance, you have in the hierarchy of chiefs great rulers such as the Olubadan of Ibadan, the Shohun of Ogbomosho, the Timi of Ede to mention just a few who never wear a beaded crown the fact is that non-wearing of beaded crown by them does not detract a jot from the importance and the dignity attached to their titles and their personalities.
Behold the Timi of Ede any day in his Akoro headgear which is the proper thing for him to wear and you find a dignified ruler who is very confident of himself and his ancient title: the same ‘holds good for the Shohun of Ogbomosho who has never bothered himself about the beaded crown which his village heads have made so cheap. And what of the Olubadan of Ibadan, head of more than three quarter of a million people; his dignity, indeed his greatness lies in his simplicity. A word is enough for the wise.”
My dear Oni, this stand you took in 1959 is still today as valid as it was then. In fact, it is more valid because of the present chaos associated with spurious wearing of beaded crowns by unqualified chiefs.
I have just laid my hands on the ‘Divisional Officers’ Returns on the wearing of beaded crowns by the traditionally entitled Obas in Oyo State’ Ref. No. CB. 201. On page 2 of the document No. 6 under Oshun South Division, there are six names of traditional rulers forwarded for consideration for beaded crowns by the traditionally entitled Obas in Oyo State’ Ref. No. CB. 201. On page 2 of the document No. 6 under Oshun South Division, there are six names of traditional rulers forwarded for consideration for beaded crowns. And apart from Oluwo of Iwo and Olowu of Owu who are I regarded as historically and traditionally possessing beaded crowns, all other rulers from that I division are regarded as Bales, including the Akire of Ikire. To have donated a beaded crown to a chief under Akire, no doubt, is bound to complicate this matter now and in the future. Please let me know the traditional importance of the beaded crown given to Sooko of Itakun in Ikire.
Yours Sincerely,
Iku BabaYeye,
Signed
OBA LAMIDI OLAYIWOLA ADEYEMI III,
THE ALAAFIN OF OYO.
————————–————————–———————
The Afin,
lle-lfe,
Nigeria,
30th July, 1976.
Alaiyeluwa,
Oba Lamidi Olayiwola Adeyemi III,
The Alafin of Oyo,
The Aafin, Oyo.
“My dear Alafin of Oyo,
Thank you for your letter Ref. No. APO. 80/4 dated 27th July, 1976 on the issue of a beaded crown to the nrw Sooko of Itakun, Ikire.
I must say that this is no less a news to me than it is to you although I was aware that at the request of the Sooko of Itakun, Ikire concerned, a number of Sookos from lle-lfe went to Itakun to rejoice with him on the occasion of his installation merely as a Sooko.
A Sooko is a member of royal family in lle-lfe and being a member does not, by custom and tradition, entitle him to wear a crown, beaded or otherwise. There are a good number of Sookos in Ife Division. None wears a crown. Traditional ceremonies at installation of a Sooko consist merely of a white cloth in form of sash being wound round the head and not of wearing of a crown.”
I said that the issue is a news to me as it is a surprise because it only came to my knowledge through the press publication you referred to in your letter. I made up my mind at once to call and am calling the Sookos in Ife for explanation, and severe reprimand by me for allowing themselves to be associated with an occasion of an illegal wearing of a beaded crown by the above named Sooko.
Finally, I wish to refer to my speech made at the conference of Obas and Chiefs in Ibadan in 1959 which you have quoted profusely and to restate and assure you that I still stand not only by it but also by any other statements I might have made publicly at any subsequent meetings of the above conference or Council on the vexed issue of illegal wearing of beaded crown by Chiefs traditionally not entitled to do so.
Yours sincerely,
Signed
ONI OF IFE.
NB: As a result of Oba Adeyemi’s letter, Oba Aderemi stopped the Sooko of Itakun from wearing the beaded crown.
The Interesting Reason Why The Yorubas Named River Niger After Oya, One Of The Most Powerful Goddesses In Africa
One of the most powerful deities in the Yoruba traditional religions is the fiery goddess Oya. This goddess was so revered that the Yorubas named one of the greatest rivers in the world, the River Niger, after her.
WHO IS OYA?
A most unpredictable deity, Oya Akanbi (that is her full name) is the Yoruba goddess of wind and storms. A perusal of history and myth reveals that Oya was an indigene of Ira, a small town that is located near Offa in Kwara State. Yes, one of the most powerful deities in Yorubaland is from Kwara State. Oya is known for having probably the most unstable temper of the deities. One moment she is as quiet as a graveyard and the next minute, she is exploding and destroying everything in sight with the rage of a hurricane. Little wonder Oya is also considered to be the goddess of wind-related natural disasters like hurricanes, tornadoes, gales and thunderstorms.
It is believed that Oya got inherited her massive powers of the occult from her maternal family in Nupeland across the River Niger (Nupes are also found in northern Kwara (that explains why Oya is sometimes called Omo Tapa Elempe). Her powers were reportedly so mighty that she had the ability to also fight using thunderbolts like her lover, Sango, the god of thunder and lightning.
Oya hated lies, stealing and other nefarious habits with the greatest passion and was seen as the custodian of morality in the community. On the flip side, she was also seen as the great bestower of blessings like children, protection, wealth and success to all her adherents. Such adherents are known to name their children after the great goddess with names like Oyafunke (Oya Has Given This Unto Me), Oyafemi (Oya Loves Me) and Oyawale (Oya Has Returned Home).
Some narrations have it that Oya was so powerful that she was actually the one who gifted Sango with all his powers, such as the ability to summon storms. Oya was one of the three deified wives (some consider her as a concubine) of Sango with the other two being Osun and Oba. Today, Oya is worshipped across the world in various parts of West Africa, Latin, Central and North America.
THE GREAT RIVER NIGER
River Niger is no tiny body of water, at over 4,000 kilometres, it is the third largest river in Africa, running all the way from the Futa Djalon Mountains of Mali all the way to the Gulf of Guinea in Nigeria where it empties into the Atlantic Ocean.
Long before Mungo Park carried out his expeditions on the River Niger, this great body of water was already recognized and toured by the Yorubas. For them, it formed a natural border and everything to the north of the river was called Oke Oya meaning ‘to the north of River Oya’. This referred to the northern part of Nigeria not only geographically but also in the sociocultural sense of it. Beyond the Niger to the north, the Yorubas envisaged a world of the ‘other’, of the Nupes, Kanuris, Hausas, Fulanis and other tribes.
In Yoruba cosmology, this river is the domain of Oya goddess. But why? Well, at this point, it is also important to state that the Nupe and Hausa name for River Niger is Kwara. The Nupe people form the maternal line of Oya and their proximity to the river is also one of the factors that are always considered when trying to ascertain why the river was named for her.
INTERESTING THINGS ABOUT OYA
Oya is still being worshipped till date with her adherents paying homage to the mighty River Niger.
Some scholars have linked Oya and Sango to Virgo and Hercules constellations,
William Bascom described her thus:
Oya is the favorite wife of Shango, the only wife who remained true to him until the end, leaving Oyo with him and becoming a deity when he did. She is Goddess of the Niger River, which is called the River Oya (odo Oya), but she anifests herself as the strong wind that precedes a thunderstorm. When Shango wishes to fight with lightning, he sends his wife ahead of him to fight with wind. She blows roofs off houses, knocks down large trees, and fans the fires set by Shango’s thunderbolts into a high blaze. When Oya comes, people know that Shango is not far behind, and it is said that without her, Shango cannot fight. The verses tell that Oya is the wife of Shango, “The wife who is fiercer than the husband.” Her town is Ira, which is said to be near Ofa. 45.
Bascom also notes that Oya is associated with buffalo’s horns, and that a set of buffalo horns will be rubbed with cam wood to make them red and placed on Oya’s shrine. In another book discussing the mythology of the Yoruba, Yoruba Myths by Ulli and Georgina Beier (1980), we learn that one time, when Shango and Oya were having a fight, she charged him with mighty horns. But Shango appeased her by placing a big dish of akara (bean cakes) in front of her. Pleased by the offering of her favourite food, Oya made peace with Shango and gave him her two horns. When he was in neeIt is believed that Oya got inherited her massive powers of the occult from her maternal family in Nupeland across the River Niger (Nupes are also found in northern Kwara (that explains why Oya is sometimes called Omo Tapa Elempe). Her powers were reportedly so mighty that she had the ability to also fight using thunderbolts like her lover, Sango, the god of thunder and lightning.
Oya hated lies, stealing and other nefarious habits with the greatest passion and was seen as the custodian of morality in the community. On the flip side, she was also seen as the great bestower of blessings like children, protection, wealth and success to all her adherents. Such adherents are known to name their children after the great goddess with names like Oyafunke (Oya Has Given This Unto Me), Oyafemi (Oya Loves Me) and Oyawale (Oya Has Returned Home).
Some narrations have it that Oya was so powerful that she was actually the one who gifted Sango with all his powers, such as the ability to summon storms. Oya was one of the three deified wives (some consider her as a concubine) of Sango with the other two being Osun and Oba. Today, Oya is worshipped across the world in various parts of West Africa, Latin, Central and North America.
THE GREAT RIVER NIGER
River Niger is no tiny body of water, at over 4,000 kilometres, it is the third largest river in Africa, running all the way from the Futa Djalon Mountains of Mali all the way to the Gulf of Guinea in Nigeria where it empties into the Atlantic Ocean.
Long before Mungo Park carried out his expeditions on the River Niger, this great body of water was already recognized and toured by the Yorubas. For them, it formed a natural border and everything to the north of the river was called Oke Oya meaning ‘to the north of River Oya’. This referred to the northern part of Nigeria not only geographically but also in the sociocultural sense of it. Beyond the Niger to the north, the Yorubas envisaged a world of the ‘other’, of the Nupes, Kanuris, Hausas, Fulanis and other tribes.
In Yoruba cosmology, this river is the domain of Oya goddess. But why? Well, at this point, it is also important to state that the Nupe and Hausa name for River Niger is Kwara. The Nupe people form the maternal line of Oya and their proximity to the river is also one of the factors that are always considered when trying to ascertain why the river was named for her.
INTERESTING THINGS ABOUT OYA
Oya is still being worshipped till date with her adherents paying homage to the mighty River Niger.
Some scholars have linked Oya and Sango to Virgo and Hercules constellations,
William Bascom described her thus:
Oya is the favorite wife of Shango, the only wife who remained true to him until the end, leaving Oyo with him and becoming a deity when he did. She is Goddess of the Niger River, which is called the River Oya (odo Oya), but she anifests herself as the strong wind that precedes a thunderstorm. When Shango wishes to fight with lightning, he sends his wife ahead of him to fight with wind. She blows roofs off houses, knocks down large trees, and fans the fires set by Shango’s thunderbolts into a high blaze. When Oya comes, people know that Shango is not far behind, and it is said that without her, Shango cannot fight. The verses tell that Oya is the wife of Shango, “The wife who is fiercer than the husband.” Her town is Ira, which is said to be near Ofa. 45.
Bascom also notes that Oya is associated with buffalo’s horns, and that a set of buffalo horns will be rubbed with cam wood to make them red and placed on Oya’s shrine. In another book discussing the mythology of the Yoruba, Yoruba Myths by Ulli and Georgina Beier (1980), we learn that one time, when Shango and Oya were having a fight, she charged him with mighty horns. But Shango appeased her by placing a big dish of akara (bean cakes) in front of her. Pleased by the offering of her favourite food, Oya made peace with Shango and gave him her two horns. When he was in nee
When he was in need, he only had to beat these horns one against the other and she would come to his aid. 32 – 33.
Based on these details from the different sacred traditions involving Shango and Oya, I believe we can very confidently identify Shango and Oya with the constellations Hercules and Virgo. Below is a star-chart showing some of the features of these constellations which correspond to aspects of the mythology of Shango and Oya:
There is also a “torch” in the sky not far from Hercules and Virgo, in the form of the constellation Coma Berenices, which actually plays the role of a torch in many other Star Myths (some of them discussed in the Star Myths of the World books). This may be the itufa torch that appears in the myths of Shango: The aspect of the myth in which Shango is described as killing a leopard by crushing it beneath “an inverted mortar” no doubt have to do with the constellation Ophiucus, directly beneath the constellation Hercules. The body of Ophiucus has a distinctive oblong shape with triangle at top (as outlined by the ingenious outlining system proposed by H. A. Rey). This almost certainly represents the inverted mortar (a mortar and pestle are tools for crushing up grains and spices: the mortar usually a stone bowl with a depression or hole in the center, and this shape also gives its name to the later weapon known as a mortar, which shoots shells out of a tube — Ophiucus could be envisioned as a tall mortar, turned upside down so that its conical base is at the top). Note that the head and tail of the unfortunate leopard can be seen protruding from either side of the upturned mortar of Ophiucus! Note also that Shango is sometimes described as defeating his enemies with a cudgel, which is another weapon very closely associated with the outline of the constellation Hercules (and Hercules-figures throughout the world will often carry a club or cudgel as their favorite weapon).
In nearly every ancient myth-system, the powerful figure who wields a thunderbolt weapon will be associated with the figure of Hercules in the sky, whether that thunderbolt weapons is wielded by a god in the Maya account contained in the Popol Vuh, or by a god in the myths of ancient Greece and Rome, or in the myths of the Norse.
Images of Shango and symbolic scepters sacred to Shango usually feature a double-axe motif, a potent symbol which is also found around the world. The carved wooden image of Shango shown at top features a wide double-axe above the figure’s head, as well as two more smaller double-axes placed in front of the image in the carving.
SO WHY DID THE YORUBAS NAME THE RIVER OYA
The Inspiring Story Of ADERONKE KALE, Nigeria’s First Female Army General
INTRODUCTION
When the words ‘Nigerian Army’ are mentioned, the first image that flashes across the minds of many is a mass of gun-totting, stern-faced, camouflage-wearing, MALE soldiers. LOL! Let’s face it, many of us do not really think of women when talking about or thinking of the NA. Well, there are women in all the arms of the gallant Nigerian Armed Forces and today, we are taking a look at the first Nigerian woman to ever become a Major-General (two-star general) in the Army and in any of the three wings of the Nigerian Armed Forces (including the Navy and Air Force). Her record remains unbroken till date in the Nigerian Army but has been equalled by Rear Admiral Itunu Hotonu of the Nigerian Navy . Enter, MAJOR-GENERAL (Dr.) Mrs. ADERONKE KALE.
EDUCATION & MEDICAL CAREER
Major-General Ronke Kale (rtd) trained as medical practitioner before she decided to enlist in the Nigerian Army as an officer. It is quite interesting to know that she did so when even fewer women were donning the uniform of the military (it was not even until November 2011 that the first female hostel in the Nigeria Defence Academy, NDA, Kaduna was commissioned, for how many female students? 20). And as for the curious medical professionals, Major-General Kale’s area of specialty is psychiatry. She was inspired to join psychiatry by the late medical giant, Professor Thomas Adeoye Lambo. Africa’s first professor of psychiatry.
JOINING THE ARMY & AS A MAJOR-GENERAL
As a colonel and medical commandant (Commanding Officer) in the Nigerian Army, she attended the National Institute for Policy and Strategic Studies, (NIPSS SEC12), Kuru, Plateau State in the year 1990 (she was of the same set with retired Lt. Gen. Victor Samuel Leonard Malu who was to later become the Chief of Army Staff). Upon graduation from Kuru (she received her graduation certificate in 1990 as a colonel from General Ibrahim Badamasi Babangida, who was the military president), she returned to the Military Hospital, Benin, Edo State and resumed duties as the Commanding Officer. While in the army, she was a close associate of IBB’s chief of intelligence, Colonel Halilu Akilu.
From there, she was later moved to Lagos State where she served as the Deputy Commandant of the Nigerian Army Medical Corps , Ojo where she was later promoted to the rank of a Brigadier General, thus becoming the first woman in Nigeria to become a one-star general (but please note that the first woman to be commissioned an officer in the Nigerian Army is Risquat Finni, who later retired as a Lieutenant Colonel).
This amiable physician was the first female military officer to reach the rank of a major-general (mind you, that’s solid two-star general and it was not until July 2015 that the British Army appointed its first female brigadier-general, see HERE) when she became the Commandant of the Nigerian Army Medical Corps and School (NAMCS) and later bowed out without any blemish in her medical or military career. The Nigerian Army Medical Corps has been described as one of the components of combat service support. Its main function is to provide adequate medical care for the entire Nigerian Army, and in addition to being the second of the four principal services, it is also the only one that is mainly administrative. As the Commandant of the Corps, he/she reports to the Chief of Army Staff (COAS) concerning the efficiency and quality of the medical, dental, pharmaceutical and nursing services received by personnel of the Nigerian Army. The NAMC has the following units:
-Field Ambulance (Fd Amb)
-Regimental Aid Post (RAP)
-Company Aid Post (CAP)
-Main Dressing Station (MDS)
-Advanced Dressing Station (ADS)
-Field Hospital (Fd Hosp)
(Credits: Armed Forces Command And Staff College, Jaji)
So as you can see, her role was far from being a minor one.
It was in the year 1994 that she broke the record not only in Nigeria but in West Africa with her appointment as the first ever female Major General in the Nigerian Army. Her job was to see to the psychological problems of the personnel of the Nigerian Army in addition to other duties related to administration and management. The military all across the globe, is one institution that is beset with a lot of psychological trauma and if not properly managed, can have devastating consequences. An appropriate example is the United States military which has one of the most shocking rates of suicide and sexual assault in the world.
RETIREMENT
Retirement came in 1996 under the Abacha regime. She retired honourably and till date, Major-General Kale (rtd) remains a mentor to many Nigerian women, especially those in the military. Some analysts have described her retirement as an ethnic purge by Abacha under the circumstances of an alleged coup reportedly masterminded by Lt. General Oladipo Diya of the Yoruba ethnic group as she was retired alongside a batch that included many others from her geopolitical zone (we cannot make any progress as a nation if all these annoying ethnic wars are not sorted out). What is clear is that she had issues with the Abacha regime (or Abacha had issues with her) with arguments over whether she acted or refused to act on orders.
THE GENERAL TODAY
On the 13th of February, 2012, she was honoured at the 17th THISDAY Annual Awards for Excellence (Lifetime Achievement Awards), see picture below. The only other female two-star generals today in the Nigerian Armed Forces are Rear Admiral Itunu Hotonu of the Nigerian Navy and Major-General TA Amusu of the Nigerian Army.
Checkout 10 Popular Area In Lagos & Their Original Meaning Behind Their Name: Lagos Is A Fascinating City.
1. Ojota
Ojota used to be a military settlement in the late 18th century and soldiers practised their shooting there. The area had several gun firing spots and became known as “Oju Ota” in Yoruba
which means “Bullet spots”. It later metamorphosed into Ojota which it is called now.
2. Abule Egba
This area is on the outskirts of Lagos and got its name from the early settlers who were Egba people from Abeokuta. The area was first called “Abule awon egba” in Yoruba, which means “Village of Egba people”. It later became “Abule Egba”.
. Apongbon
Apongbon is one of Lagos’ most popular markets, and it’s also quite close to the popular Oke-Arin market. It got its name from the then acting governor of the Lagos colony, William McCoskry, who had a Red Beard. The Yorubas who couldn’t pronounce the colonial governor’s name decided to describe him by his red beard and started calling him “Oyinbo to pon ni igbon” meaning a red-bearded man. It later became Apongbon.
4. Magodo
Magodo is now a posh area, but in the past, it used to be sacred land. The residents had a lot of taboos and one of them was to avoid using mortars and pestles, “Ma gun odo” which means “Don’t pound it”. It later became ‘Magodo
5. Epetedo
Epe is named after the early settlers who were Epe traders. The area became dominated by the Epes and they still trade there until today.
6. Ebute-Metta
Ebute-Metta is one of the earliest harbour docks where British ships berthed at. It was a hub for trade and commerce in colonial times. Ebute-Metta is a fusion of the words “Ebute” which means the seaside in Yoruba, and “Metta” which means three.
7. Broad street
Broad street used to be one of the longest and widest streets in the city. It got its name from its broadness.
8. Agidingbi
The British Naval forces invaded Lagos in 1885 under the pretext of stopping slavery and human sacrifice. The noise their canon made was really loud, and the sound was heard round the streets of Lagos Island. The people described the sound as “A gbi din gbinnn”. Which means a loud groundbreaking noise. The name Agidingbi was born out of this.
9. Victoria Island
Victoria Island was also a major hub for commerce and British ships berthed there often. It’s named after Queen Victoria of England who was Queen from 1837-1901.
10. Ikeja
Ikeja was a bastardization of the Akeja deity worshipped by Amore and his offsprings in the olden days.
The Touching Story Of LATUNDE ODEKU, Nigeria’s First Neurosurgeon
Today, we will take a look at an outstanding Nigerian. An excellent doctor. The first black neurosurgeon to be trained in the United States. A patriot who sacrificed all for his nation. But he has largely remained in obscurity (especially to those outside the medical community). No thanks to a nation where governments would rather honour a thief, praise a criminal to high heavens and adorn a cabal with medals than celebrate the real heroes.
HIS EARLY DAYS
-On the 29th of June 1927, in the Adubieye Compound of a tiny settlement known as Awe, Afijio Local Government in the then Oyo Province of Western Nigeria, the cries of a chubby baby boy resonated through the thatched roofs of time-tested huts, bouncing against the soft palm fronds. A star was born. From a hamlet in Yorubaland of West Africa, he would go on to become the first professor of neurosurgery in Nigeria, the world’s most populous black nation. He was named EMMANUEL OLATUNDE OLANREWAJU ALABA the son of ODEKU.
-His father was a deacon in the Baptist church and he would later attend the St. John’s School in Aroloya, Lagos State for his primary education in 1932. A bundle of intellectual gifts, he then proceeded to the Methodist Boys’ High School (MBHS) in 1945 after which he left for America as a beneficiary of the New York Phelps-Stokes Fund Scholarship for Medical Education. He had also passed the London Matriculation Examination in the same year leading the whole set in English, Geography, History, Chemistry and Biology. It was in MBHS that he shortened his name to Latunde.
-In April 1950, he came first in his undergraduate class at the College of Liberal Arts in Howard University, Washington D.C, United States graduating summa cumlaude (with the highest honour). The $8,000 scholarship that he had won saw him through the medical school from 1950 to 1954 when he received his MD. In his senior year in the Howard Medical School, he worked as an intern at the University of Michigan Medical Center, Ann Arbor (1954-55). As an intern, he drank from Professor Edgar A. Kahn’s gourd of knowledge. By the end of the year, he had so much impressed his superiors that he was offered a residency position. And till 1960, he would remain a dutiful and intelligent student of Dr. Kahn who was the chief of neurosurgery (why am I remembering Dr. House all of a sudden?).
-According to Professor Kahn, Odeku was the very best of all the residents that he trained and he even co-authored a textbook of neurosurgery with him, Correlative Neurosurgery. Odeku also majored in neuropathology under the legendary late Professor Carl Vernon Weller, MD for his postgraduate internship. (Weller’s son, Thomas Huckle Weller of Harvard University would later win the Nobel Prize in Medicine in 1954 as an American virologist for showing how to cultivate the polio virus in a test-tube using tissues from monkeys).
-In 1961, after he finished his training under Dr. Kahn, he returned to Howard University and became a member of the faculty of neurosurgery and a lecturer in neuroanatomy and later, consultant neurosurgeon at the Freedmen’s Hospital of the same school from 1961-1962 under a special programme organized by the United States Public Health Service. At that time, he was the 2nd black to be certified by the American Board of Neurological Surgery and the first US-trained black neurosurgeon.
-He would later go to the University of Western Ontario, Canada where he bagged the Licentiate of the Medical Council of Canada (LMCC) in 1955. One major reason why he went to Canada was to have a better understanding of the problems facing medical practice in tropical regions since he would later work in the tropics of Africa. He later became an authority in tropical neurology.
-Fresh from training with a brain spewing off terabytes of vast medical knowledge, he got multiple job offers to work in the United States of America. But then something very radical happened.
OFF TO THE FATHERLAND
-The erudite scholar had decided to embark on the “practice of neurosurgery specialty, with clinical and basic research in its various aspects, as well as its teaching at one or more of the medical centres actively developing at home in Nigeria, West Africa.” Based on his personal philosophy, he turned down all the job offers and chose to return to the Federal Republic of Nigeria, which at that time, had nothing as far as neurosurgery was concerned. And when you know that neurosurgeons are some of the highest paid in America, you will doff your hat for him. Today, we all know that the reverse is the case, with the massive brain drain. As you are reading this, many doctors cannot wait to leave the West African jungle called Nigeria. Just some days ago, news reaching Abiyamo had it that countless doctors in Lagos State were already finalizing their plans to leave the country for Saudi Arabia and Israel (maybe one of them is even reading this…lol). As at February 2012, 77% of black doctors in the
I just wonder if our leaders have no sense of shame when they run overseas for medical treatment only to land in the hands of a Nigerian doctor. Professor Odeku turned down the American job offers and all the economic perks and advantages that came with it to become a pioneer of neurosurgical care in Nigeria, and this he did brilliantly until his death.
-Thus, the expert packed his bags and headed for Nigeria and by October 1962, he was already at the University of Ibadan as a lecturer in neurosurgery where he started the first neurosurgical department in Nigeria. He became a Senior Lecturer in 1963. He contributed greatly to the development of this niche and you also need to appreciate the fact that when he was coming down to Nigeria, he brought with him many neurosurgical instruments that he had bought after great financial sacrifice (his decision to come to Nigeria would also cause him to lose one of the things he cherished most in his life, as you will see later on). (By the way, I wonder how much the Nigerian Federal Ministry of Health spends on instruments of neurosurgery today).
-Odeku placed his vast and extremely-skillful experience at the disposal of the University. He was so passionate, devoted and committed (especially to his patients) that within a short time, Professor Odeku had attained the status of a legend within the medical community. But what a shame for a nation like ours that keeps no history. We barely even know him today. In a nation where thieves are given the highest national honours, Abiyamo will honour this great man in our own way. By November 1965, he was already a full professor of surgery. For a man who joined UCH in September 1962 as a temporary lecturer, that was no small achievement.
THE EXEMPLARY TEACHER
At an international medical conference.
-As a teacher, he was the dream come true of any medical student. His presentations were extremely explanatory, well-planned and just too clear. He ensured that he made them so simple that virtually anyone would understand in an instant -he was a gifted teacher, and his prowess of passing down knowledge was second to none. As a clinician, he broke down quickly all the essentials to arrive at a diagnosis, and like a magician, he made it all so simple -whether he was at an international medical conference or in an outpatient clinic full of patients.
-As he was an outstanding teacher, he was also an excellent writer. He published not less than 100 scientific papers. He would send his earliest papers to local journals in a bid to spread the news of the new discipline of neurosurgery in Ibadan to all West Africans. He also published extensively in scientific journals abroad. He was even on the editorial boards of the Journal of the Nigerian Medical Association, African Journal of Medical Sciences, West African Medical Journal and the International Surgery Journal. Also, he was:
-Medical Officer, Lagos General Hospital, Federal Medical Service of Nigeria (August 1955- June 1956).
-Assistant General Surgery Resident, University of Michigan (1956).
-Neurosurgeon Resident (1957-1960), Junior Clinical Instructor, Senior Clinical Instructor (St. Joseph’s Mercy Hospital, the Veterans Administration Hospital, Michigan & the Wayne County General Hospital, Eloise, Michigan).
-Research Training Fellow, Experimental Neurology, Neurosurgery Department, University of Michigan.
-Recipient, Relm Foundation Special Grant of $3,400. He used the funds to do his postgraduate study in neuropathology at the Armed Forces Institute of Pathology, Walter Reed Army Medical Center, Washington DC (July 1960 to June 1961).
-Chief Resident, Paediatric Neurosurgery, Children’s Hospital of Philadelphia (CHOP), Pennsylvania, USA.
Please pardon me, I will digress a little here. It will interest you to know that CHOP (see pictures on the website) is one of the largest and oldest children’s hospitals on earth and it has been ranked as the very best children hospital in America by the US News & World Report for the 5th consecutive year. As at 2012, it was number one in six out of ten specialties, more than any other paediatric hospital in the nation. The hospital, which also does more research studies than any other children’s hospital in America admits over 28,000 children every year and almost 1.2 million are seen at its emergency and outpatient departments. When the Federal Government of Nigeria (even the state governments gan sef, why can’t Lagos or even Rivers or Bayelsa have one? Ehn?) builds massive national paediatric centers across the nation instead of spending N4 billion on the First Lady Mission House or N7 billion on city gates (like who on earth does that?), then Abiyamo might start to take them serious.
-For a population of 170 million, that we do not have a national paediatric hospital of this scale is a shame. I must also point out that CHOP is a charitable, non-profit hospital that survives on the philanthropic donations. If the government of Nigeria cannot do anything useful and tangible, what of all the moneybags and billionaires? Can’t they just Can’t they just collabo and build at least one vast national health center, at least ONE? At this juncture, it is imperative for me to single out Otunba (Dr.) Olasubomi Balogun, CON, who singlehandedly sunk in over N3 billion into the building of the Otunba Tunwase National Paediatric Center (OTNPC) in Ijebu Ode and handed it over to the College of Medicine of the University of Ibadan and the University College, Ibadan (I imagine how happy Professor Odeku would have been if he was alive and present at the ceremony). For a nation with the highest rate of newborn deaths in Africa and the the second highest in the world, we need to re-examine our heads. Especially when you know that Nigerians have spent over N1.3 trillion naira buying about 200 private jets in a space of just five years.
– In 2007, there were just 20 private jets in the country but today, they are in the hundreds and virtually every brand on earth are present -Falcons (Uncle Jona of Otuoke spent more than N7.65 billion naira on a French-made Dassault Falcon 7X jet, the first fully fly-by-wire business jet on earth), Gulfstreams, Global Expresses, Hawker-Siddleys, Embraers and Bombardiers, with each going for an average of $50 million (that’s very close to N8 billion). How more sick can we get as a people? But then, what does Abiyamo know? Okay, let’s move on.
HIS DAYS IN UCH, IBADAN
-Professor Odeku was a Neuroanatomy & Neurosurgery Lecturer from 1961 to 1962 at Howard University. After this, he came to Nigeria, only to be discriminated against by his UK-trained colleagues who did not really understand the mechanisms of American medical residency. Well, the hostility notwithstanding, he trudged on and with time, he was widely admired and respected. He would later make a move for the establishment of a Neurosurgical Unit in the Surgery Department of the College of Medicine, University of Ibadan by submitting a memorandum to that effect. All that he did in his very first year in UCH and started with eight kids by October 1962. Odeku also acknowledged the brilliant efforts of the then-Vice Chancellor, Professor Kenneth Dike and Dean of Medical School, Professor J. C. Edozien. (Nigerian presidents spend eight years or more in power with little or nothing to show for it).
-He saw to the appointment of a consultant anaesthetist and called for the training of an entire team of neurosurgical nurses. It was clearly his brainchild and he pursued it with all passion and determination. He operated every Thursdays and did all the radiology (neurodiagnostic studies) and pathological assessments by himself. He documented and attended to numerous cases some of which included spinal cord accidents, craniocerebral trauma (depressed skull fracture), intracranial phycomycosis, intradural extramedullary neurofibroma, cerebellar astrocytoma, frontal bone tuberculosis (a extremely rare manifestation of extrapulmonary tuberculosis and as at 2012, just eight cases had been recorded so far worldwide in medical literature, see a 19-year-old female patient with it in pictures) and professional palmwine tappers’ paraplegia. In one of his publications, he describes thus:
During a cisternal puncture for myelography, a 45-year-old man with paraplegia suddenly lapsed into apnea, hypotension and coma.
He was revived within a few minutes with vigorous supportive measures. Subsequently the study was successfully repeated. A second complication resulted in left hemiplegia, central facial paralysis and dysphasia in the process of bilateral cerebral arteriography in a 31-year-old man with headaches and papilloedema following a head injury. Two months later the facial paralysis and dysphasia had completely resolved and only a 20 per cent, residual left hemiparesis was still evident.
(Sorry, Abiyamo is in the medical field and I couldn’t help it…..lol!)
-A few years later in 1965, his teacher and mentor, Professor Kahn would pay him a visit in Ibadan and they did operations together in an exciting culmination of student-teacher interaction. Kahn even joined him in lectures. This collaboration would later form the basis of his publication in the International Surgery Journal in 1969. It was titled ‘Brain Tumors’. Some of his other works include ”Neonatal Intracranial Teratoma”, ”Congential Malformations of the Cerebrospinal Axis Seen in Western Nigeria. The African child with “Encephalocele” and many others.
A MOST WONDERFUL PERSONALITY
-A very lively, refreshingly motivatingly and entertaining speaker, he enchanted his audience as he travelled widely giving lectures and speeches. He was the World Health Organization Exchage Professor of Neurosurgery at the Department of Surgery, Universite Lovanium, Kinshasa, the Democratic Republic of Congo in April 1971. There, he also gave outstanding lecturers on different topics of neurosurgery in the developing nations of the world.
-But with all his impressive base of intimidating knowledge, it is very important to point out that Professor Odeku was an extremely humble man and a very humane doctor. At a height of six feet and with a most handsome countenance, he was packed with grace, elegance and disarming confidence. A highly-organized man with a very charming personality and full of humour, he was also very much into the reading and writing of poems. Some of his works of poetry include Twilight and Whispers from the Night (published in 1969). Abiyamo’s favourite description for this man is to call him a PPP -professor, philosopher and poet. Such combinations are truly rare today.
In one of his poems, ”Beyond the Sea” (1955), he glowingly describes his hometown, Awe, which was a small, rural farming community in Oyo State:
Beyond the sea and far away
Is a little shelter
I call my home…
Where the natives track the sun
To their daily bread,
My life began, out of the tropic soil …
My life, my cradle, my home (Twilight, 18)
-The first son of his father, a true trailblazer and global pioneer, it was his selflessness, commitment and patriotic zeal that opened the door for the field of neurosurgery to blossom, especially in Nigeria. Today, the E. Latunde Odeku Medical Library at the College of Medicine, University of Ibadan (Nigeria’s premier university) was named in his honour.
THE LAST DAYS
-In June 1973, he had worked so hard that it took a toll on his health and he had to be admitted at the University College Hospital. By September, he was in England with his family, but his thirst for knowledge and service to humanity made him use the opportunity to dash to Madras, India where he did some research at the Neurological Institutes.
-Now this is the sad part. 1974 was a year like no other for the medical sage and elder. A disease had affected him so much that he could not function well as a surgeon again. For much of the time, he was in bed, and in pains. Finally, he had to leave for England in August 1974 for a lasting medical solution. But fate had another plan for him. At 11.20 pm on the 20th of August 1974, he died from the complications of a disease that had also afflicted his parents -diabetes mellitus. It was a Tuesday and he was just 47.
-His own fatHis own father had died in June 1969 at the age of 74. He was also devastated by the loss of his mother, and this he captured well in one of his poems, titled ‘Mother’. Weeks after her demise and in the loneliness of his office, he would lock himself up and cry until the wells of tears dried up. He always credited his parents for his meteoric rise and achievements in the medical world. #AbiyamoBojaGboroGboro. But sadly, I guess that atimes, the brightest stars burn out the fastest. Very sad indeed. General Gowon wrote to his wife and widow, Dr. Jill:
… served his country and mankind with singular dedication and a sense of
mission: he was a man of humane disposition who loved his profession
and proved to the world that he was an authority in his field…
Senegal’s first President and his friend, Leopold Sedar Senghor (an accomplished poet too) praised him and his poetic talents, and even made a request for his poems to be translated into French. In his poem ‘How Many Times’ and ‘Blackman’, he urged Africans to stand up against injustice and fight for their rights and self-determination. For those who said it was quite paradoxical of him to marry white women, he replied saying that freedom of association is one way to assert one’s right to self-determination. #Gbam.
HIS POEMS
-Some of his other poems include ‘The Niger’, ‘Tropical Splendour’ , ‘Tell Them Who You Are’ , ‘Not For My Soul’ , ‘Time’, ‘Shipwreck’ , ‘Go Easy Young Man’, ‘Birds in the Snow’, ‘Sunset’, ‘Sunrise’, ‘Rain’, ‘I Never Knew’, ‘God’, ‘The Hand of God’ , ‘Sanctuary’, ‘Out of Eden’, ‘The Nights I Spent’ , ‘The Physician’ ,’The Cradle’, ‘Chain-Gang’, Crippled’, ‘4th Ventricle’, ‘Syndrome’, ‘The Ballad of the UCH’, Gathering Ash’ and ‘Aequanimitas’. For his kids, he wrote a lot, such as ‘Lenora’, ‘The Pyramid of Innocence’ and ‘Lennie’. Between 1962-1970, he would particularly express much pain and anguish over his collapsed marriage until his second union in 1971. He passionately referred to his first wife as MGM and the poem ‘A Monument for You’ was written for her, and it remains one of the finest pieces of romantic poetry:
There is a monument built for you
In my heart
I made a marble of its walls,
And of its door a gold;
The steps I laid with pearls…
And all your charms and smiles
I placed in a case of gems;…
And everyday it looks serene
I build it more anew;
I take the longest deepest gaze
Of you
To the monument in my heart.
To quote his biographer, friend and also a neurosurgeon, Adelola Adeloye, he had an undying respect for his first wife and was grateful for the love they shared and the children they had. I am emphasizing all these because I am a Nigerian and I know the way some Nigerians think when it comes to divorce. (Trust me, some people can be quite funny with their deductions). The divorce came up because Odeku felt a great sense of loyalty and dedication to fatherland which meant he had to return to Nigeria after 14 years in America and at a time when Nigeria was being freed from the bondage of colonialism, he had so much faith in the new nation and he felt he would be a lot more useful to the Nigerian nation (which is now something else, isn’t it?) and Africa in general. It was in the US that he wrote ‘Hail Nigeria’ which showed his excitement and joy at Nigeria’s independence (the crickets in agbada are eating up the Federal Republic now sha, how sad). Just two years after his return, he was disappointed and dismayed at how corruption, oppression and injustice had eaten so deep into the Naijan society, and the tone of his poems like ‘Tyranny’ and ‘Hostages for Mankind’ changed. But he still had hope but with a tinge of frustration. #Nigeria, kai!
-The origin of neurosurgery in Nigeria, he died at the Hammersmith Hospital, Ducane Road, London and he was buried in the churchyard of the St. Peter’s Church, Burnham, Buckinghamshire, England (see website below for more pictures). Today, his name appears as one of the Graveyard Memorials of the church where he had also christened his daughter, Amanda. He had requested for a simple burial ceremony.
He is survived by his wife, Katherine Jill, a medical doctor and a member of the British Medical Association. Their marriages produced two wonderful daughters and two adorable sons. He had married twice, and on both occasions, to white women. His first marriage in 1957 to Dr. Mrs Mary Gilda Marques (MD, Howard University) produced one daughter and son (Lenora and Peter). His first marriage hit the rocks in because Mary Gilda Marques (also Howard-trained) refused to follow him to Nigeria in 1962 and they had to divorce. In short, Professor Odeku lost his first wife because of his obstinate patriotism, a quality that is so rare today. During the ruinous Nigerian Civil War (1967-1970), he treated a lot of soldiers who had sustained head injuries in battle.
-His second marriage in 1971was to Dr. Mrs. Katherine Jill Adcock Odeku (MD, Royal Free Hospital Medical School, London) and it was also blessed with a son and daughter -Alan (October 1971) and Amanda (January 1973). Kate would stay with him till the very end, and at his funeral, she was understandably the chief mourner. She was also working at the University College Hospital where they met.
-In his quest for knowledge, teaching and caring for others, he visited various nations of the world. These include Pakistan, the State of Israel (on a $3000 travel fellowship grant of the Foundation for World Government, June-September, 1950), the United Arab Republic (now known as Egypt and Syria), Thailand, the Democratic Republic of Congo, the Philippines, Denmark, Austria, Switzerland, Uganda, India and the United Kingdom.
Overview of Awards, Honours & Achievements
-B.S/M.D. (Howard University, BS in Zoology (1950), MD (1954)
-Licenciate of the Medical Council of Canada, University of Western Ontario College of Physicians and Surgeons (LMCC).
-Diplomate of the American Board of Neurological Surgery, DABNS, Grace New Haven Hospital, Yale University (1961).
-Fellow of the International College of Surgeons, FICS, (1966)
-Fellow of the American College of Surgeons, FACS (1963).
-Fellow of Medical College of Surgeons, FMCS (Nigeria).
-Dean, Faculty of Medicine, University of Ibadan, Nigeria (May 1968-July 1970).
-Head, Department of Surgery, University of Ibadan, (January 1969-September 1971).
-Member, Ford Foundation Team of West African Medical Educators (1969).
-Recipient, Howard University Alumni Medal for Distinguished Service, Charter Day Exercises, March 2, 1973 (in recognition of his outstanding postgraduate achievement in medicine and medical education in Nigeria and throughout the world).
-Recipient, Matriculation Certificate, University of London (June 1945).
-Probational Officer, Custom & Excise Department of Nigeria (1946-47).
-Member, Kappi Pi Honour Society, Howard University.
-Member, American Association of Neuropathologists.
-Member, The Harvey Cushing Society.
-Member, Congress of Neurological Surgeons of the USA.
-Member, New York Academy of Sciences.
-Member, Science Association of Nigeria.
-President, Nigerian Society of Neurological Sciences (1970-1973)
-Member, Pan African Association of Neurological Sciences.
-Fellow, College of Surgeons of West Africa.
NB: The BS/MD is a dual degree programme that gives students the opportunity to finish the requirements for the BS and MD degrees in six years instead of the normal eight years. Only a limited number of students who had enrolled in the College of Arts and Sciences are admitted annually into the College of Medicine, Howard University.
-Abiyamo’s submission: if the Nigerian Federal Government does not deem it right to give this patriotic, dedicated and selfless legend a posthumous national honour or award but will shower accolades on individuals of questionable character, then it means Nigeria is just what it has always been -a big joke. I leave you with excerpt of his poem, ‘Tropical Splendour’
Where Nature spreads its morning dews
To tend the greenness on the velvet land;
The tropic sunrise breaks
Through the melting darkness of the clouds
To settle sparks of glistering drops
Upon the dark and clustered leaves,
Like an edgeless tapestry,
Giving lustre to the face of day.
5 Things To Remember About Gbenga Adeboye
The ace broadcaster and master of ceremony, died on April 30, 2003, after losing the battle to a kidney-related ailment.
Here are five things we remember about the multi-talented comedian.
HIS NUMEROUS NAMES
At birth, he was known as Elijah Oluwagbemiga Adeboye, but as at the time of his death, it became difficult to keep track of his names.
The names were as a result of his exploits in humour and music.
Some of the names are Funwontan, Alhaji Pastor Oluwo, Abefe, Jengbetiele, Itu baba Ita, Alaye mi Gbengulo.
MAN OF MANY TALENTS
Before his death, he was a versatile entertainer. An orator, comedian, master of ceremony, broadcaster and songwriter.
His programmme on Lagos State Broadcasting Corporation gave him the pseudo-name Funwontan.
Some of his songs did not go the usual ‘words and melody’ way, as he carved his own style of singing.
MENTOR TO MANY TALENTS
During his lifetime and at his death, he was described as a generous and carefree person.
Alaye mi Gbengulo, as he was called by fans, was a mentor to many. Some of those who hold him in high esteem are: Abbey Fagboro, Ereke ni Soobu, Bashiru Adisa better known as Baba Gboin.
Fathia Balogun, Nollywood actress hit limelight when she featured as a dancer in one of his music videos.
WEDNESDAY MAN
In her album titled ‘Omo Majemu’ translated as ‘Convenant Child’, Seun Adeboye, his sister, narrated how he lived before he hit limelight and how Wednesday was special in his life.
According to her, Gbenga Adeboye was born on Wednesday, September 30, 1959; began his education on Wednesday, had his first trip to America on Wednesday, and his first radio programme on a Wednesday.
He died on Wednesday, April 30, 2003 and was buried on Wednesday, May 14, 2003.
EXPLOITS WITH DEATH
Tales of his exploits with death, which he narrated in one of his albums sparked controversies. According to him, he died and had an encounter with God.
Adeboye claimed to have been sent back to the earth by God to complete his unfinished business and was instructed to be buried with his Bible and hymn book.
12 Interesting Things You Never Knew About The Mysterious Opa Oranmiyan (Oranmiyan’s Staff) In Ile Ife
2. DESCRIPTION: The Opa Oranmiyan (Staff of Oranmiyan) as it is called, is a slim carved granite column that is almost six metres tall (more precisely, 5.5 metres). So that makes it quite tall in comparison with the average human height.
Shaped like the tusk of an elephant, this standing stone work has its body ornamented with 123 nails (iron pegs) that are arranged in the shape of an elongated trident leading one to question such a symbolic representation with Neptune the god of the seas whose symbol is a trident. No one really knows how the nails were driven into it and on the same side with the nails are some faded carvings and inscriptions. For now, the meanings of these inscriptions are unknown but are said to be similar to the hieroglyphics of the ancient Egyptians.
3. NOT THE ONLY OPA: Although the Opa Oranmiyan has achieved global fame, it is really not the only Opa (or standing stone work) in Ile Ife. There is also the Opa Ogun (Staff of Ogun, the Yoruba god of war and iron) which is located in the main marketplace. It is however, not as tall and imposing as the Opa Oranmiyan as it stands at 1.8 metres. Opa Ogun is shaped to look like a cylindrical bulb. All over Ile Ife are various stone works (made from local granite or gneiss).
4. WHY IS IT CALLED A STAFF? According to oral traditions, the engraved monolith was used as a walking stick or staff (which means ‘opa’ in Yoruba language) by the giant Oranmiyan. Oranmiyan was a giant warrior son of Oduduwa (some others say Ogun) and he was the first powerful King (Alaafin) of Oyo.
The warrior Oranmiyan had left Ile Ife and marched south, conquering everything on his path but he had promised the people of Ile Ife that if they ever needed him, he would return from his march of conquests. He said if Ife was threatened, all the people had to do was to congregate and scream his name.
So when the hour of need arrived, the people of Ife did what he had told them and Oranmiyan came storming towards Ife, destroying everything on his way. When he arrived Ife to rescue his people, he unleashed so much power that one of the warriors he killed was his friend. Oranmiyan was so depressed that he had killed one of his own from Ife that out of fury, he plunged his staff (another fable says it was his sword) into the ground where it immediately turned to stone and became a monolith. Oranmiyan then went off into the forest, on horseback, never to be seen again. That is another variation of the fable.
5. IT HAS ITS OWN SHRINE: The Opa Oranmiyan is located inside the Oranmiyan Shrine in Moopa in the Aribidi end of the Ile Ife city. It is one of the major tourist sites and monuments in Ile Ife with the others being the Lafogido Grove, Olokun Grove, Olu Orogbo, Ooni Ilare, Saint David Potsherd (SDP) Pavement and the Yemoo Grove. The staff is still being worshipped till date with the families of the Eredumi and Akogun being some of its most devout adherents.
6. IFE UNIVERSITY CONTROVERSY: The construction of the Obafemi Awolowo University (OAU, but initially called the University of Ife) had significant input of the Israeli architects Arieh and Eldar Sharon. In October 1962, they submitted their plans for the building of the new campus celebrated by many as the ‘largest campus in Africa and the most beautiful campus South of the Sahara and north of the River Limpopo’. Work did not start until early 1965. The Ife campus was the first Nigerian university to be established based on the recommendations of an all-Nigerian committee.
Trouble started when the architects swung into action. They wanted to incorporate some features that would reflect the local culture and tradition, and this included a concrete replica of the famed Opa Oranmiyan. The shocked Israeli architects were blasted and the idea was rejected as some felt it was nothing but a way to smuggle a phallic representation of the decadent ‘West’.
7. THE STAFF AND POLITICS: In 2005, a sociopolitical group called Oranmiyan was established and this was to be the platform that launched the governorship bid for Rauf Aregbesola in Osun State. This is an example of politicians taking advantage of the legendary status of the obelisk in Yoruba history to advance their own causes.
8. PROTECTION: The person in charge of the monument in Ile Ife today is called the Akogun of Ife, Akogun meaning the ‘Brave Warrior’.
9. RECORD BREAKER: Standing at 18 feet, the Opa Oranmiyan is believed to be the tallest obelisk of its type in all of sub-Saharan Africa.
Back in time…
IFE ANTHEM: According to the Yorubas, Ile Ife is the cradle of all civilizations and humanity so the Opa Oranmiyan located in Ile Ife holds a very significant position in anything related to the Yorubas. Therefore, the Opa Oranmiyan is eulogized in the Ife anthem (called Ife Ooye or the Voice of Ife), the anthem goes thus:
1. Ilé-ifè ni orí’run ayé
Ìlú Oòduà baba Yorùbá
Èdùmàrè tó dá wa sí’fè
Kó máse ba ’fe jé mó wa l’órí
K’Olúwa kó maa ràn wá se.
Refrain
Ifè Oòyè, E jí gìrì
E jí gìrì, k’e gbé Ifè ga
Olórí aye ni’fè Oòyè
K’á múra láti tè s’íwájú
Òràmfè On’ílé iná
Oòduà a wèriri jagun
Òkànlén’írún irúnmolè
E gbé ’fè lé’kĕ ’sòro gbogbo
2. Ilé-ifè b’ojúmó ti mó wá
Ìlú àsà on ìlú èsìn
Gbogbo Yorùbá e káre ’fè
Ká lo w’ohun àdáyébá t’ó jo’jú
Ilé Oòduà Ifè l’ó wà
Opá Òràn’yàn; Ilé-Ifè ni.
’ Boji Morèmi Ilé-Ifè ni
Ará, e káre ’fè Oòdáyé.
Refrain
Ifè Oòyè, E jí gìrì
E jí gìrì, k’e gbé Ifè ga
Olórí aye ni’fè Oòyè
K’á múra láti tè s’íwájú
Òràmfè On’ílé iná
Oòduà a wèriri jagun
Òkànlén’írún irúnmole
E gbé ’fè lé’kĕ ’sòro gbogbo
In the video below, 51st Ooni of Ife, His Imperial Majesty, Ooni Adeyeye Ogunwusi (Ojaja II) is reciting the Ife anthem with his Olori (Queen) and others:
10. RITUALS: Following the death of Oranmiyan, it was the tradition of the warriors of Yorubaland to go to the Oranmiyan Staff before going to battle to offer sacrifices so they could be victorious in wars and their countless conflicts with neighbouring kingdoms.
11. THE STONE BOXES: In the past, stone boxes with lids were placed at the foot of the Opa Oranmiyan. These stone boxes were used as containers for kolanuts and other traditional offering items.
12. MORE MYSTERIES: The Opa Oranmiyan could have been standing in that position for thousands of years but there is still a lot not known about it. Some archaeologists believe that the Opa Oranmiyan and other granite monoliths must have been constructed in a quarry by the percussion and pecking method with iron tools (iron is also believed to have been used to drill holes for the insertion of the iron nails) but no one really knows precisely. Standing erect and confidently pointing to the stars, only time will tell when the Opa Oranmiyan will reveal all its secrets to a curious world.
REFERENCES
1. General History of Africa (Volume III) Africa from the Seventh to the Eleventh Century, UNESCO International Scientific Committee for the Drafting of a General History of Africa, edited by M. Elfasi, Ivan Hrbek, page 507.
2. Nigeria: The Bradt Travel Guide by Lizzie Williams, page 175.
3. Art and Risk in Ancient Yoruba: Ife History, Power and Identity, c.1300 by Suzanne Preston Blier, page 38.
4. Perspectives of Yorubaland (Volume 1) by Rotimi Ogunjobi, pages 63, 64, 65.
5. Nationalism and Architecture by Darren Deane, Sarah Butler
6. Third World Modernism: Architecture, Development and Identity by Duanfang Lu
7. The Fourteenth Commissar of Works: The Life and Labour of Rauf Aregbesola by Ayodeji Olukoju, 2007, pages 118, 126.
8. The Handbook of Yoruba Religious Concepts by Baba Ifa Karade
9. Odu, Issues 1-9, Kraus Reprint, 1955.
10. The Oranmiyan Staff, Ile Ife: Memorial Obelisk of An Ancient King, Ife Ooye Blog
11. Collecting African Art by Werner Gillon, Werner Forman, Jo Furman, Eliot Elisofon, 1980.
12. Pan-African Congress on Prehistory, Volume 4, Issue 2, page 363.
Sir Adeyemo Alakija(1884- 1952) Lawyer,
Politician And Entreprenuer
Alakija was a member of the Governor’s executive council, the Legislative Council and was president of the Nigerian Youth Movement. He was co-founder and Chairman of the Daily Times of Nigeria with Ernest Okoli. Alakija was President of the Bar Association (1950-52), co-founder and President of Egbe Omo Oduduwa.
In 1943 he was founding President of Island Club Lagos. He also co-founded the Reformed Ogboni Society and was the first Olori Oluwo(Lord of Lords). Alakija was the first Nigerian to become a District Grand Master of the Grand Lodge of England.
Sir Musendiku Adeniji-Adele II, KBE, CBE (Oba Of Lagos 1949-1964)
Upon completion of his secondary education, he joined the colonial civil service as a trainee surveyor and draughtsman in the Survey Department. Between 1913 and 1914, he worked in Lagos and was transferred to Kano. He left the service and voluntarily joined the then Nigerian Regiment (now Nigeria Army) as a soldier.
He served in the Royal Engineering Corps till 1916 and saw action in the Cameroons during the World War 1 as a member of the Expeditionary Force. Upon the end of the war, he rejoined the civil service by to the Survey Department from where he later transferred his services to the colonial treasury department where he moved up the ladder to become an accountant by 1949.
He left the service to assume the Obaship of Lagos upon the demise of the late Oba Falolu Dosunmu who died the same year.
Sir Musendiku was also a prolific writer; he wrote a novel that was later adjudged the best in the Calabar Literary Exhibition winning for him a gold medal. As a devout Muslim, he was actively engaged in the promotion of Muslim education in Lagos during his days. To his credit, he used the platform of Ahmadiyya Islamic Movement to achieve this aim.
He was the vice president of the movement in Nigeria. He also managed the mission school funded by the sect. He was to be promoted the secretary of the movement’s education board. He was also involved in community development activities such as membership of Egbe Ilu Eko.
Perhaps, the area where Sir Musendiku excelled was in politics. He was a delegate to the Lagos Conference that was called to revise the Richards Constitution in 1949. From October to December 1950, he was a member of the Lagos Town Council.
When Lagos attained the status of a Federal Capital Territory, he was appointed Life President of the Council. Sir Musendiku was also a member Western House of Chiefs. In 1960, he was selected into the Senate where he emerged the Deputy-Senate president under Dr. Nnamdi Azikiwe.
He was awarded Commander of the Order of the British Empire (CBE) in 1957. Four years later, when he toured the United Kingdom as the guest of Her Majesty, The Queen, he was knighted and was decorated Knight of the Order of the British Empire (KBE), precisely in 1961.
Sir Musendiku Adeniji Adele II passed on July 12, 1964 at the age of 71. His remains were interred at the famous Iga Idungaran Palace.
Biography Of Oshoffa Samuel Bilewu 1909 To 1985
Introduction
Following the scramble for Africa and the subsequent partitioning of the continent in accordance with the decisions of the Berlin Conference in 1885 [1], people of the same tribe, with the same culture and speaking the same language were forcibly and unjustifiably separated to conform to the wishes of the imperialists [2]. As a result, the embattled town of Imeko, hometown of Oschoffa’s mother, and Dasatre, his father’s hometown, in spite of their common culture, language and history, were unjustifiably separated by the imperial powers: Imeko was accordingly placed under British authority in the colony of Lagos while Dasatre was made part of the French colony of Dahomey. The geographical similarities between these two places cannot be over-emphasized. The climate, vegetation and soil are similar [3]. The human activities especially in the field of agriculture and palm oil cultivation which were basically on a subsistence level are the same in the two places. Similarly, the cultural bond between Imeko and Dasatre could be seen in the common language of the Egbado stock of the Yoruba people spoken in both places and the intermarriages between them.
Oral tradition claims that the parents of Daddy Osofa (Oschoffa’s grand-parents [4]) namely Pa Ojo and Mama Kosina emigrated from Abeokuta and settled down at Dasatre. It was at Dasatre that Daddy Osofa was born. The name Oschoffa has its roots in the Yoruba proberb Oju ki i se ofa ti ota le ta bani ka subu which means: “The eye is not an arrow that the enemy can use to cause one’s death.” This expression was shortened by the Yoruba to “Osofa” which was further anglicized, becoming “Oschoffa.”
According to oral tradition, Daddy Osofa was a polygamist [5] and Madam Toun Alake Iyafo was one of his wives. Madam Alake Iyafo hailed from Imeko, an Egbado town within the Ogun State of Nigeria. The most striking aspect of Daddy Osofa’s married life was that it was estimated that he had thirty-nine children. But sadly enough, with the exception of Oschoffa, none of them reached adolescence. Furthermore, all the children except Oschoffa were females. Daddy Osofa faced two serious problems: first, the loss of his children in infancy and second, his near inability to produce a male child. However, considering the high rate of infant mortality in Africa in those days, could it have been caused by lack of proper medical attention? Could it have been caused by an unhealthy environment and poor sanitation? But notwithstanding the inadequacy of the health care system at that time, it seems inconceivable to ascribe the loss of thirty-nine children within two decades to the lack of proper medical attention and poor sanitation. Could it also have been caused by forces more powerful than Daddy Osofa?
Answering any of these questions requires an understanding of African traditional religion, cultural heritage, social ethics as well as the environmental conditions at that time. With regard to African beliefs, the existence of a Supreme Being possessing the power of life and death over all mortals is widely accepted. It may be said that the real problem that Daddy Osofa faced was his inability to produce a male child who would inherit his property after his death. This was in line with the Dahomean [6] culture which gave the inheritance to the firstborn son. It is important to note that patrilineal system of inheritance is common in West Africa with the possible exception of the Akans of Ghana and Ivory Coast who practice the matrilineal system.
Birth of S. B. J. Oschoffa
Daddy Osofa was one of the early converts to Christianity in Porto Novo and in the light of his domestic problems he prayed ceaselessly to God to give him a baby boy [8] who would live to inherit his wealth and immortalize his name after his death. It was therefore not very surprising that in 1909 in answer to Daddy Osofa’s prayers Mama Alake Iyafo safely delivered a male child. The joy with which Daddy Osofa received the news of the birth of his first son cannot be described. In accordance with Methodist practice, the child was blessed in the church and later christened as Samuel Bilewu, a Christian name with the biblical meaning “gift of God” and an indigenous name derived from a proverb in the Yoruba language Bi ‘le aiye wu ko gbe, sugbon mo mo wipe mo ti toro re lodo Olorun which means: “If the world pleases the child let him stay, but I know I’ve asked God for you.”
Among the Yoruba people and most West African tribes, there is a strong belief that some children called Abiku are unstable and choose to come and go. These children invariably die during infancy. Thus the name Bilewu clearly suggests that the child born to Daddy Osofa was believed to be one of these children born to the family but who died in infancy. The naming of a child in Africa and particularly in Yorubaland is more than just a convenient label for identification. Names are given often in relation to the circumstances, religion, time, and conditions under which a child is born.
In appreciation and fulfilment of his vows to God, Daddy Osofa sent Samuel Bilewu Osofa to an evangelist called Pastor Nathaniel Yansunu of the Methodist mission in Porto Novo when the boy was seven years old, for spiritual training and to learn Christian principles. Osofa did this because he feared for the survival of his only son, should the child reside at his house, especially as he had lost all of his other children between birth and puberty. However, at the early age of seven, S. B. J. Osofa was too young to be sent away from his parents and so he could not cope with the domestic challenges of the mission house andand he chose to return home.
By 1922, at the age of thirteen, S. B. J. Oschoffa was still at home as he did not have access to western education for reasons beyond his control. Daddy Osofa sent him once again to the mission house to receive basic Christian training. He was there with many other boys of his age group. It must have been at the mission house that S. B. J. Oschoffa adopted the name Joseph and also anglicized the spelling of Oschoffa. He was thereafter called S. B. J. Oschoffa.
At the mission house, Oschoffa could not cope with the strict disciplinary measures which a white missionary called Rev. Garner initiated basically because of his stubbornness. At one time, when the pastor ordered the boys to assist in the construction of a seminary, Oschoffa defied the orders and refused to participate in the construction of the building. As a result Oschoffa and others were expelled from the mission house.
At home, Daddy Osofa was disheartened by the behaviour of his beloved son resulting in his expulsion from the mission house. His image as an outstanding member of the Methodist Church was being tainted by the attitude of his son. There, he promptly petitioned the pastor to pardon his son but Rev. Gamer was adamant saying his expulsion order was irrevocable. Disappointed as he was, but being a carpenter himself, Daddy Osofa resolved to take his son on as an apprentice.
Oschoffa soon acquired the necessary proficiency in carpentry and was regarded as one of the best carpenters in town. As he specialized in roofing, the erection of kiosks and wood planing, the aging Oschoffa became proud of his son’s dexterity and expertise in carpentry. Notwithstanding the popularity his son enjoyed in the course of the profession, Daddy Osofa was still not satisfied for he had wanted his son to become an evangelist.
Old age was seriously telling on him and on June 15, 1939, Daddy Osofa died peacefully at Porto Novo. The death of his father marked a turning point in Oschoffa’s life. He soon began to take an active part in church activities. He was a member of the singing band and tried the trumpet and other musical instruments. He also served on many committees in the Methodist Church at Porto Novo. Oschoffa however, still continued to work as a carpentry after his father’s death.
In December 1946, almost seven years after his father’s death. Oschoffa abandoned carpentry to take up trading in timber. He began supplying timber logs to carpenters in and around Porto Novo. He seemed to have enjoyed his monopoly [10] in this business which, according to him, fetched him about ten times the amount of money he had initially invested. Even though Oschoffa had not received any formal education, in his short stay at the mission house he had learned to read the Holy Bible. Everywhere he went Oschoffa carried his Bible along. It must be remembered that right from his birth, his father had encouraged him to be a good Christian. His enthusiasm in church duties and his role in the choir made him one of the respected Methodists in Porto Novo.
It must be mentioned that the identification of specific species of trees entails careful observation and scrutiny particularly where the trees are very close and have formed canopies. Surveying the land is important in tree identification. Oschoffa combed the forest searching for the correct species of mahogany and ebony. Oschoffa himself said he noticed a sudden change in the weather when the sky darkened. This spectacle terrified him and, as a result, he opened his Bible, which he always carried with him, and read some Psalms to strengthen his faith. It soon dawned on him that the abnormality in the weather was an eclipse of the sun. The eclipse, though short, was noticeable in many villages around Porto Novo. The phenomenon of an eclipse is usually given various interpretations in Africa. It could be interpreted as indicating the imminent death of a great man. It could also foretell the occurrence of a disaster or another great event. At any rate, the disappearance of the light of the sun caused Oschoffa much anxiety. While he knelt down to pray for God’s guidance, Oschoffa claimed to have heard a strange voice shouting, “Luli, Luli, Luli.”
He looked up and to his great surprise he saw a white monkey [11] with wings, its mouth wide open, sitting on the branch of a tree. Next to the strange monkey was a multi-coloured bird which resembled a peacock. It must be mentioned that these two creatures are abnormal because in Africa, there are no white monkeys and no monkey has wings. Furthermore, the multi-coloured bird had features which shone with light.
The monkey could not be described as an angel of God because the biblical description of angels of God portrays them as having human features and with two wings with which they fly. Neither could it be described as a bat since bats are not so large and have no tails. The multi-coloured bird could not be associated with any divinity because the dove is the only bird said to be the bearer of good tidings. Viewed from an African perspective, strange birds which are so lovely and sing beautifully are associated with witchcraft.
While Oschoffa was still contemplating the meaning of all this and the power behind such an event his attention was drawn to a noise from the ground. He looked down and saw a short snake, about thirty centimetres long. The people of Dahomey (Republic of Benin) at that time considered snakes sacred creatures and it was an abomination or taboo for a Beninese (Dahomean) to kill a snake either intentionally or without any justifiable cause. Snake worship among the Dahomeans was widely accepted and the Dangbe god of Porto Novo was a python god. The wonderful scene compelled Oschoffa to retreat to the shore. On his return, he found the paddler writhing in pain. He immediately prayed to God for quick healing and laid his hands [12] on the paddler.
The paddler was immediately healed and later confessed to stealing some of Oschoffa’s food kept in his custody. Oschoffa rebuked him for being greedy because he had been adequately cared for and he had just stolen out of greed. Oschoffa decided to relax under a nearby tree to reflect on the events he had experienced that day. When he woke up, he found that the paddler had disappeared, leaving the canoe [13] behind.
Oschoffa was left alone and was stranded as he could not paddle on his own. In his attempt to find a way back home, Oschoffa said he lost his way in the forest. He was believed to have stayed in the bush for three months during which he claimed to have eaten only honey. He continued roaming about in the forest in his attempt to find a way back home. During those three months, he was believed to have seen many revelations about the Kingdom of God. It was during these months that Oschoffa observed changes in his body and received spiritual gifts. He ascribed his power to heal the sick to the manifestation of the Holy Spirit in his life in the forest. There is no doubt that Oschoffa’s faith in God was greatly affirmed at this time. In the forest, he claimed to have seen fearful creatures like boas, pythons and other strange creatures yet he was not afraid. The belief that God was manifesting Himself in his life steeled his heart.
He continued roaming in the forest, he came to an inselberg [14] which the local people called Fagbe located near the village of Zinvie. At this place he met a man called Michell for the first time in three months [15]. Incidentally, this man reportedly became a prominent member of the church later founded by Oschoffa. Michell, being very familiar with the terrain, led Oschoffa to the nearest village called Hungon.
Under the inspiration of the Holy Spirit, Oschoffa prayed for the inhabitants of the village. He also got a new paddler who voluntered to help him paddle his canoe back to Porto Novo. After a long search, they found the abandoned canoe at Agange, a few kilometres from Toffin. They had hardly settled down in the canoe when Oschoffa heard some mourners crying at Agange. Oschoffa immediately ordered the paddler to head for the village, wanting to establish the cause of the wailing among the people.
He was told that a young man called Kudiho who was a staunch member of the local Methodist Church was in a coma. Kudiho had been ill for a long time and all efforts to cure him had proved futile. Under the inspiration of the Holy Spirit, Oschoffa asked all the people to leave the house of the sick man. He then placed his hands on the sick man and prayed in the name of Jesus Christ for healing and immediately Kudiho was said to have been healed [16]. It must be noted that this was Oschoffa’s second healing of the sick after the vision in the wilderness.
The news of Kudiho’s miraculous healing spread like wild fire and Oschoffa’s name soon became a household word. At Agange, Yusuf, a Muslim, offered to be Oschoffa’s host after the miracle. It was this man who told the people in the vicinity about Oschoffa’s newfound powers.
At home, Oschoffa’s family had concluded that he was dead and so the news of his being alive was received with astonishment and great relief. Yusuf was believed to have described Oschoffa as a wonder-working man who healed the sick in the name of Jesus Christ just by touching them. Oschoffa was however described as being somewhat unkempt and wearing wretched clothes. This portrait of Oschoffa was the result of his having being lost for months in the forest.
People could not believe the story about Oschoffa and those who knew him were anxious to follow Yusuf to Agange to find out the truth. Meanwhile, Oschoffa had left Agange for Dasatre, his hometown, after hiring a new paddler called Zinsou. Barely three days after his return to Dasatre, the news reached him that a nephew of his called Guton [17] was dead. Oschoffa was inspired to go to the house of the deceased
When he arrived, he first dismissed the native doctors, fetish priests, herbalists and others who had been making abortive efforts to revive Guton and then opened his Bible and read some Psalms. Oschoffa was quoted as saying: “Really, God is unveiling his powers.” He prayed to God to prove his power over death. In the name of Jesus he commanded the dead body to wake up and praise God. Immediately, Guton arose and the Holy Spirit descended on him and he started prophesying.
This miracle was a clear testimony of God’s power in Oschoffa. The news of this miraculous raising of a dead man spread in and around Porto Novo. People were very surprised and could not understand the source of Oschoffa’s power. They knew him as a carpenter and nothing more. Others ascribed Oschoffa’s powers to Satan and called him the devil’s disciple. Muslims, Christians and especially western missionaries were very sceptical. Some of them said Oschoffa’s miraculous healings were unorthodox and not inspired by God.
The Cherubim and Seraphim Movement (C&S) which had been established around 1925 at Porto Novo was also cold in its reception of Oschoffa and his new powers, despite the fact that they practiced faith and spiritual healings too.
Oschoffa’s Trance
On September 29, 1947, while meditating with some well-wishers in his house, Oschoffa claimed to have witnessed a mysterious and divine appearance [18], where a winged angel [19] bathed in an intense light stood before him. The angel of the Lord allegedly delivered the following message to S. B. J. Oschoffa in the Egun language which reads in English:
Peace be with you. It is the wish of God to send you on an errand of preaching to the world. Many nominal Christians when confronted by difficulties and problems of this world, run after fetish priests and other powers of darkness for all kinds of assistance. Consequently, at their death they cannot see Christ because, by their action, Satan has left his spiritual mark on them. To assist you in your work so that men may listen to and follow your miraculous works of healing: divine healing will be carried out by you in the name of Jesus Christ. These works of divine healing and God’s spiritual mark on you will testify to the fact that God sent you.
This was Oschoffa’s great commission. The appearance of the angel of the Lord was later confirmed by a woman called Marie Zevenu who claimed to have seen a vision of Jesus Christ visiting Oschoffa. In her vision, she said she saw Oschoffa’s body illuminated and sparkling like a twinkling star. Marie Zevenu later visited Oschoffa to see whether his body was actually transformed. Oschoffa admitted having been visited by an angel of the Lord. Marie, accompanied by her husband, Fredrick Zevenu, a catholic, left for home full of joy and inspiration. The news of the visitation of the angel of the Lord to Oschoffa in no time spread throughout the ancient city of Porto Novo and its surroundings.
As usual, adversaries, reactionaries and many doubting Thomases made unfavourable comments. Oschoffa’s name and many of his miraculous healings were associated with magic, but it is interesting to note that the western missionary churches while condemning the wonders being performed by Oschoffa, did not succeed in stopping their members from seeking prayers and healings from him.
Oschoffa in Public
As expected, Oschoffa’s residence soon became a centre of attraction as more and more people visited him daily. There was virtually nothing he could do to minimize or regulate the frequency of visits. An attempt made for police control did not materialize. However, a suggestion by the police officer [20] at Porto Novo that a convention should be arranged with the people in an open place seemed to have solved the problem. Consequently, an open air convention was arranged and people in the thousands thronged to Porto Novo. It undoubtedly offered an opportunity for those sceptical about the authenticity of Oschoffa’s power and credibility to see things for themselves.
Muslims, Catholics, Protestants, traditionalists and other interested groups were largely represented at the open air convention. It was a remarkable day because it was the first time Oschoffa was holding such an event. As earlier stated, at about this time the Cherubim and Seraphim Society, another independent African Church [21] under the leadership of Prophet Moses Orimolade had established a branch of that church in Porto Novo. Oral tradition has it that Oschoffa was one of the staunch members of the Cherubim and Seraphim Society at Porto Novo but later withdrew his membership because of a misunderstanding between him and some members who claimed control over the local church. However, at Porto Novo, it was alleged that Oschoffa withdrew his membership from the Cherubim and Seraphim Society because of a charge of adultery voiced against him. The prophet denied this and claimed that he was never a member of the Cherubim and Seraphim Society though he was friendly with the society.
During a visit to Cotonou with Professor J. A. Omoyajowo on February 6, 1984 to cross-check the facts of the allegations, Pa Loko of the local Cherubim and Seraphim Church confirmed that Pa S. B. J. Oschoffa was with them in the C&S before founding the Celestial Church of Christ. However, every attempt at tracing his name in the Cherubim and Seraphim Church register at Porto Novo failed. We met other elders,–some of them in their eighties,–who confirmed that Pa. S. B. J. Oschoffa was very much with them in the local C&S. The inference one could draw from this is that the emergence of Oschoffa as a new spiritual leader of a religious group was not in the interest of the existing churches in Porto Novo, especially the Cherubim and Seraphim Church and the Methodist Church, both of which Oschoffa was said to have belonged to at one time or the other. It was therefore not surprising that the first question at the open convention came from a certain Alexander Aganyimi, a leading member of the Cherubim and Seraphim Church, who supposedly asked: “We understand that Moses Orimolade was sent by God and it is true that he works wonders in God’s name. Now, you Oschoffa, also claim to have been sent by God. Which of Oschoffa, also claim to have been sent by God. Which of you do we have to follow?” Oschoffa replied that John the Baptist came before Christ and people thought that he was the Messiah. Similarly, Cherubim and Seraphim are both attendant angels of the Lord and so the church by that name is a forerunner of the Church of Christ, come to prepare the way [23].
Another man, a member of the Catholic Church, asked whether Oschoffa who claimed that his power was from Christ would go to Rome (the Vatican), in the same way St. Peter and St. Paul took the Catholic Church to Rome. Oschoffa was quoted to have replied philosophically saying:
Young man, we gave you one kobo to hold and you held on to it; now we are telling you to reject the one kobo and accept two kobo because the glory of two kobo is more than that of one kobo. But if you refuse to relinquish one kobo, at a future time when you come to see the glory of the two kobo, you will want to retrace your steps and embrace them, but it will be too late as others will have taken your place.
His intelligent answers moved most people who had thought that Oschoffa would not live up to their expectations. It is even said that many sick people were healed at the convention. Most people left there fully convinced of the manifestation of God’s power in Oschoffa’s ministry. The convention seemed to have achieved tremendous success and the misconception about Oschoffa’s religious movement appeared to have been corrected.
Oschoffa and Reverend Parrinder
As earlier stated, Oschoffa in his youth, played a leading role in the Methodist Church at Porto Novo as a chorister. Oschoffa, in an interview, claimed he was among the regular members at Rev. Parrinder’s church services in 1945 [24]. Rev. Parrinder [25] does not recollect this alleged fact. Admittedly, it is not easy under normal conditions for a pastor to know all the people in his congregation. According to Oschoffa, he later had an audience with Rev. Parrinder who was then lecturing at the University of Ibadan in 1947. Oschoffa claimed that Rev. Parrinder visited Porto Novo specifically to interview him about his new religious movement. In his own words, Oschoffa claimed that his religious movement was only three months old in December 1947 when Rev. Parrinder paid him a visit.
Rev. Parrinder was said to have asked him why he (Oschoffa), a Methodist, decided to form a religious movement instead of staying to use his talents within the parent church. Oschoffa replied that if the Methodist pastor Rev. Gbeyangbe had made the effort to inquire sincerely about his new powers, rather than reject him (Oschoffa) outright, he would not have founded a new movement.
Rev. Parrinder admits he commented on the new religious movement established by Oschoffa, but does not remember ever meeting or interviewing Oschoffa concerning the Celestial Church of Christ. Prophet Oschoffa claims he had had a vision about Rev. Parrinder’s visit and had been instructed by the Holy Spirit to receive Rev. Parrinder with the highest respect. Oschoffa claims he asked Rev. Partinder to position himself at the exit door of the Methodist Church and to pick out members who wore rings which were neither engagement nor wedding rings. Oschoffa further said that he explained to Rev. Parrinder that those professed to be Christians, but practiced idolatry and wore amulets and talismans which were all reminders of idolatry and fetishism.
At this juncture Oshoffa claimed he explained to Rev. Parrinder his call and commissioning by God to preach to the world about the Kingdom of God. However, Prophet Oschoffa himself admitted that he did not understand the whole episode initially and was overwhelmed by the spontaneous following that he had.
The Name “Celestial Church of Christ”
It was now necessary to bring together the large concourse of followers into a fold, a congregation or a church. All Oschoffa noticed was that things were unfolding by divine intervention. No meeting was held to discuss the name of the new church.
The name of the church was believed to have come down from heaven by divine revelation through a certain Alexander Yanga who was one of the early followers of Prophet Oschoffa healed by him through the power of the Holy Spirit. Yanga was believed to have been in a trance for seven consecutive days. At the end of the seventh day, he reportedly saw the name of the church boldly written on the rainbow. He accordingly asked for a piece of chalk and, looking at the rainbow, wrote the name of the church as shown to him, Eglise du Christianisme Céleste [26], which means “Celestial Church of Christ.” After this divine revelation proclamed the name of Oschoffa’s religious movement, his followers soon began to identify themselves as Celestians. He explained that the Celestial Church worship is a carbon copy of the worship of God by the angels in heaven,–an argument the hymn Tani mo bi attempts to justify.
What was unique in the origin of the Celestial Church of Christ that wasn’t in other Aladura Churches before it? Members of the sect always point to the mode of worship and the name allegedly sent from heaven as unique. Undoubtedly, S. B. J. Oschoffa like most founders of new churches, intended to give the church credibility by associating it with heavenly origins. Orimolade, Captain Abiodun, Emmanuel and Ositelu all did the same. It is hard to find any church founders who did not trace the founding of their sect or church to celestial authority or divine revelation.
Oschoffa’s name became synonymous with miraculous healings and people in Porto Novo and beyond anxiously awaited the day he would visit them.
The Celestial Church of Christ grew by leaps and bounds after the formal proclamation of the Holy Spirit’s orders through Alexander Yanga. Oschoffa was soon proclaimed a prophet by the ever increasing followers. Apart from being called a prophet of God, Oschoffa was also allowed to use the title of “pastor” even though he had not attended any seminary nor been ordained as such. Through divine orders, the use of the name Epastoral, which was believed to have been uttered by an angel was conferred on him. The term was allegedly translated to him as pastor. Thus, the founder of the Ce1estial Church of Christ became known as Pastor,
Founder, Prophet S. B. J. Oschoffa.
Miracles and Reactions
While Prophet Oschoffa was allegedly having a chat with Rev. Parrinder, a lady called Tinavie of Zevu was said to have died in a hospital at Porto Novo. Her younger sister Mawulowoe–a name which means “God will oblige”–was with Prophet Oschoffa seeking spiritual help. Upon hearing the news of her sister’s death, the Holy Spirit was said to have descended upon Mawulowoe. Then and there she prophesied that Tinavie’s body would be raised by Oschoffa in the name of the Lord, provided the corpse was brought to him.
Prophet Oschoffa accordingly requested that Tinavie’s body be brought to his house. When the corpse was brought in, he told the bereaved family to put it on the floor. Prior to this, Tinavie was said to have been certified clinically dead by one Dr. Alexander [27].
The other residents of Prophet Oschoffa’s house were predominantly Muslims who abhorred any delay in burying dead bodies. In fact, the presence of Tinavie’s dead body was becoming an abominable sight to the residents of the house. Oschoffa was looked upon as the devil’s disciple who was displaying black power.
On the spot the Holy Spirit was said to have descended upon him, and under the impulse of the Holy Spirit, he commanded the dead lady to stand up in the name of Jesus Christ. Eyewitness accounts confirmed that Tinavie was immediately revived and she got up. Immediately after her healing the Holy Spirit was said to have descended on her too. She prophesied about Oschoffa as a prophet of God. It was also said that after she had regained normalcy, Prophet Oschoffa asked Mawulowoe to lead Tinavie (the revived woman) to the hospital where the latter had earlier been declared clinically dead. A story is told of how Dr. Alexander panicked and almost lost consciousness upon seeing and recognizing Tinavie. According to Prophet Oschoffa, after the miracle, both Tinavie and Mawulowoe remained faithful members of the Celestial Church of Christ.
The news of this miracle had hardly died down when another miracle [28] was performed by Oschoffa. A close friend of Prophet Oschoffa named Moishe Suru Afoyan who hailed from Zevu died unexpectedly and his relatives accordingly sent a message to Oschoffa to mourn with the bereaved family. Oschoffa received the news with shock and was extremely sorrowful. Prophet Oschoffa accompanied by some sympathizers left for Zevu. The Holy Spirit was said to have descended upon Prophet Oschoffa who ordered the bereaved family and the sympathizers present to leave the room where the dead body was laid. He covered the corpse with one of his clothes and prayed to God to manifest His powers. By twelve midnight, Moishe Suru Afoyan was revived. He accordingly joined the Celestial Church and remained a devoted member until his death. This miracle was still on the lips of many when we called to verify this at Zevu.
Oschoffa had now become a controversial figure in the French Colony of Dahomey (now Republic of Benin) and a major topic of discussion. Some people however were still sceptical about the new religious movement in spite of the series of wonders he had performed. Many people, on the other hand, believed he was sent by God while some attributed his powers to some strange esoteric force.
In the course of these discussions about his powers, another miracle followed which really put Oschoffa in the limelight throughout the colony. This time it was a call from Grand-Popo, an historical town located near the border between the Republic of Benin and Togo. Grand-Popo’s land was being eroded by the sea and many houses along the shore were gradually being washed away. This was a great threat to the inhabitants of the town. More importantly, all attempts made by fetish priests, traditionalists and Muslims to control the erosion had failed.
In 1949, during their annual Christmas meeting, the people of Grand-Popo resolved to solicit Prophet Oschoffa’s help as they had heard about his miracle A delegation was sent to Prophet Oschoffa in early 1950 by the chief of Grand-Popo begging the prophet to come to their aid in the name of God whom, they believed, had sent him.
Acting under divine inspiration, Prophet Oschoffa took about six of his followers with him and left his base in Porto Novo for Grand-Popo. Among the elders of the church who accompanied him were Wolider Afore, Yanga and his wife Madam Silvestina Yanga and Mathias.
At Grand-Popo, Prophet Oschoffa and his team were warmly received by the chief, the elders and the people of the town who had by then assembled at the sea shore. Among the gathering was a white Roman Catholic priest [29] (whose name Prophet Oschoffa could not remember). The Divine Order allegedly instructed Prophet Oschoffa to call for an egg which can be interpreted as representing the earth. Furthermore, the Divine Order told him to call for a needle which likewise represented the sea. Prophet Oschoffa then pierced the egg with the needle and threw both into the sea after some short extempore prayers.
Immediately the sea receded and miraculously stopped at the exact place where the egg had fallen. This story was confirmed by two elderly Roman Catholics from Grand-Popo who confessed that they were present at the time of the historical event and that they were then about thirty-five and forty years old respectively. These two men who said they were members of the Olympio family gave their names as Jean Olympio and François Olympio respectively. The local Methodist presbyter just a stone’s throw from the site of the incident also confirmed the veracity of the Grand-Popo miracle. The confirmation of the two Olympio brothers who are Catholics as well as the testimony of the local Methodist presbyter no doubt lent some credibility to this story.
The news of Prophet Oschoffa’s miracle at Grand-Popo further added to the misgivings of the existing churches, especially the Catholic, Methodist, and the Cherubim and Seraphim Organizations, who argued that Oschoffa was using black or evil powers. But not so with the local people who said the miracles were the manifestation of the Holy Spirit in Oschoffa. As a result, the Celestial Church of Christ was besieged by many new adherents who joined daily. The rate at which many Christians defected from their parent churches to join the new church was alarming. In an interview Pastor Simon Dossou [30] confirmed that about half of the members of the mission churches–the Roman Catholic Church and the Methodist Church–were believed to have been lost to the Celestial Church of Christ.
As a result of the rapid growth of the Celestial Church and the popularity of Oschoffa, reactionaries and detractors began to undermine the new religious movement and its leadership. In the first place, miraculous healings and miracles were both condemned as anachronistic and were described as devilish. The Catholic Church was bitterly opposed to the Celestial Church and its practices. However, the Cherubim and Seraphim Church seemed to have been somewhat moderate in their attack against Oschoffa and his movement because they also practiced spiritual healing.
Scientifically, the Grand-Popo miracle defies all credible explanations. However, we are principally concerned with faith. McPherson once stated that the choice between the miraculous and the non-miraculous explanation is sometimes seen as something to be decided on the basis of evidence [31]. He concisely defined a miracle as an event which both is and is not capable of being explained in natural terms [32].
Initially, Oschoffa’s followers seemed to have been people who were members of some big western Christian churches and they continued to go to their churches while receiving prayers from Prophet Oschoffa. Prayer meetings were therefore arranged so as to avoid clashes with the normal service of other churches. This was worked out after some meetings between representatives of the existing churches and Prophet Oschoffa. Thus Wednesdays and Fridays were selected as days for open air services and meditations.
Oschoffa’s Tribulations
The number of adherents kept on increasing as the days passed and soon most of them stopped attending services at their old churches. Soon Prophet Oschoffa was antagonized by the French colonial administration. Perhaps at the instigation of the authorities of the orthodox churches he was accused of inciting government workers [33] to neglect their official duties especially on Wednesdays and Fridays. It must be noted that civil and public servants who joined the Celestial Church of Christ left their official duties earlier than the stipulated time of closing for Celestial Church worship during the week. It was therefore not surprising that the French colonial administration in Dahomey expressed concern about the activities of Oschoffa and his followers. He was labelled an economic saboteur.
Another accusation levelled against Prophet Oschoffa and his followers was that they were partly responsible for the moral decadence in Dahomey because there were growing cases of divorce, fornication and adultery. An historian by the name of Claude Prince, of Porto Novo, explained that since the majority of Prophet Oschoffa’s followers were young and were predominantly women, aggrieved husbands as well as those opposed to the establishment and activities of the Celestial Church for one reason or the other may have been the source of these unsubstantiated accusations and trumped up charges.
When the colonial administration and the mission churches found out that the Celestial Church was really difficult to stop, moves were initiated to restrain and control the prophet and the activities of the Celestial Church. The prophet was told that if he wanted recognition, he should register with the Council of Protestant Churches in Dahomey (Republic of Benin). Tied to this condition was a clause which ordered the compulsory return of the members to their parent churches. We could not lay our hands on any records related to these confrontations. The churches visited in Porto Novo and Cotonou have no documents on the confrontations [34] with Oschoffa and this new faith. There are no records at the Benin People’s Library at Porto Novo. Monsieur Claude Prince’s frantic search for related records in all the public libraries and archives in Benin Republic turned up nothing.
Naturally the followers of Prophet Oschoffa did not accept this infringement on their fundamental right to freedom of worship. Oschoffa’s refusal to abide by the order and regulations of registration was a result of the fear that the Council of Protestant Churches would in the long run be a stumbling block to the growth of his church. Under normal conditions in Benin, clubs, associations, fraternities, churches and organizations are required to be legally registered within their affiliated groups.
There was a deadlock over the registration order and the subsequent antagonism against Prophet Oschoffa and the Celestial Church went on unabated. During this period of tension, there were many invitations from numerous parishes around Porto Novo asking Prophet Oschoffa to visit them. Prophet Oschoffa decided to leave Porto Novo for Agange in the Toffin district perhaps to diffuse the tension and withdraw from public view. While he was away, detractors and blackmailers of his church thought that they had succeeded in curtailing his activities and those of the Celestial Church of Christ.
Oschoffa in Nigeria
By 1950, the Celestial Church (C.C.C.) had spread from Agange across the entire Toffin district to Gbaji from where it entered into Nigeria through some fishermen who were Celestials. Makoko parish which now functions as the diocesan headquarters is ostensibly the first branch of the Celestial Church in Nigeria. The Celestial Church of Christ reached Makoko at the same time it reached Toffin district through the legendary seven disciples of Oschoffa.
Oschoffa himself finally gave in to both internal and external pressures and left Porto Novo for Makoko escorted by Moses Ajovi on March 3, 1951. According to the C.C.C. traditions the Makoko parish was jointly established by Superior Senior Leader François, Senior Leader Layon and five others now deceased. The arrival of the pastor-founder in 1951 opened a new chapter in the growth of the church. For almost a decade the C.C.C. was hardly known outside the metropolis of Lagos and its surrounding area. In fact, the main activities of the new church were centred around Makoko.
The Celestial Church of Christ had a relatively small representation in the sixties in Nigeria. Very little attention was paid to the sect. This was probably because of the might of the big mission churches which completely eclipsed the feeble efforts to introduce the C.C.C. into Nigeria. However, the decade 1970-80 witnessed a phenomenal growth in the Celestial Church in Nigeria. Within ten years, the new sect had reached virtually every local government area of the Yoruba-speaking regions of Nigeria from its main base at Makoko. By 1982, almost every town and village had a parish of the Celestial Church through the individual efforts of persons who had come into contact with the new sect in Lagos.
There is no doubt that the famous Iyabo Olorunkoya–Indian hemp–case in London in 1970 drew the attention of Nigerians to the Celestial Church of Christ for the first time. Iyabo Olorunkoya, a Lagos socialite, allegedly defied the advice of a Celestial Church woli (“leader” or wolider) and travelled to London. The arrest and subsequent trial attracted national attention to the sect. People now wanted to know more about the C.C.C. and benefit from the prophecies, trances and visions of the church prophets.
Another factor that helped the spread of the Celestial Church was the Nigerian oil boom of the seventies. People had enough oil and more to spare. As a result, very many rich individuals sponsored the establishment of parishes into which shepherds and workers were recruited. Individual owners were encouraged to establish parishes and this practice helped in no small measure in the spread of the Celestial Church.
The use of the Yoruba language in worship and other liturgical practices of the sect offered tremendous attraction. The situation was further enhanced by the striking similarity between the Yoruba traditional religious practices and the C.C.C. worship and liturgical practices.
Despite the absence of any organized conversion into the sect, it experienced phenomenal growth and spread to Badagry, Ibadan, Epe, Zaria, Kaduna, Kano, Onitsha, Aba, Owerri, London, New York and other world capitals wherever you found black people between 1970 and 1980. Thus did Samuel Bilewu Oschoffa give the Celestial Church of Christ to the world and thousands hearkened to his voice.
Oshoffa’s Death
The sudden home call of the enigmatic pastor-founder was unexpected. Nobody knew that death would strike the day it did. Many had taken Oschoffa for a god. Do gods die? Oschoffa was blessed both in life and in death. He lived like a god, revered and worshipped. He also died like a god, leaving mysteriously as he had come, thus keeping the Oschoffa myth intact. Like a god, his death shook the entire Celestial world and beyond. Newswatch [35] described his burial in the following terms:
The Earth quaked in exclamation, the stars
blinked to refocus, the sea water rose in disbelief, the birds sang a dirge
in sympathy, while the seismic vibrations of these rumblings ricocheted against the wailing walls of the Celestial world.
The journey into the world beyond began for Oschoffa on September 1, 1985. He was on his way to Ibadan Army Barracks C.C.C. parish harvest. His car, driven by Espedit, an experienced driver, was only about seventeen kilometres from Ibadan. It was speeding along when suddenly one of the tires exploded. The car skidded and somersaulted about four times before landing in the bush. Oschoffa escaped death but was half conscious and dazed. The unconscious pastor and his bleeding driver were driven back to Lagos for quick treatment at Labi’s Hospital, Ilupeju. Everybody sighed in relief, happy that the worst was over for the pastor-founder after his miraculous escape.
His great escape from this fatal accident in which two of his dear aides died on the spot helped to boost the myth of immortality surrounding him especially among his followers and most Nigerians. As Newswatch put it,
In the early hours of September 10, 1985, in an ironic twist of fate, death struck. The pastor-founder, one of the greatest Nigerians of our age, quietly breathed his last on a chair at First Shadrach Hospital, Ilupeju, having been certified fit by doctors who were putting finishing touches to his release.
The remains of the pastor-founder, Pa S. B. J. Oschoffa were finally laid to rest on Saturday, October 10, 1985, in his mother’s hometown, Imeko, the Celestial City, amidst pomp and pageantry, mourning and thanksgiving.
Albert Aduloju Agbaje
Notes:
1. J. Hildebrandt, History of the Church in Africa (Achimota: African Christian Press, 1981): 139.
2. A. Boahen, B. Webster and E. Idowu, Revolutionary Years in West Africa Since 1800: 228.
3. S. H. Beaver and D. L. Stamp, A Regional Geography of Africa (London: Longman, 1963): 64.
4. The Constitution of the Celestial Church of Christ (Lagos: Design Press, 1980): 4.
5. According to Prophet S. B. J. Oschoffa, his father Daddy Osofa had many wives and each of them bore him up to five or six children.
6. For the purpose of clarity, Dahomey and the Republic of Benin are used with reference to time.
7. S. M. Quartey, Social Studies (Accra: Orit Egwe Ltd., 1980): 2-3.
8. The Holy Bible (U.K.: Thomas Nelson Publishers, 1977): I Samuel Chapter 1 verses 19-20.
9. N. S. Booth, (ed.) African Religions: A Symposium (New York: NOK Publishers Ltd., 1977): 185.
10. The Constitution of the Celestial Church of Christ, op. cit., 5.
11. Ibid.
12. Ibid.
13. Ibid.
14. An inselberg is an outstanding rounded steep-sided remnant hill rising abruptly from a relatively flat erosion surface.
15. Michell was believed to have died in Porto Novo (Republic of Benin) in 1979.
16. The Constitution of the Celestial Church of Christ, op. cit., 6. All attempts made by me to locate and talk to or interview Kudiho failed.
17. Guton was a paternal relative from the African extended family system.
18. The Constitution of the Celestial Church of Christ, op. cit., 6.
19. Ibid. It is not yet known who the angel was, but with reference to the Bible, Gabriel is reputed for going on such missions.
20. Ibid., 9.
21. J. A. Omoyajowo, Cherubim and Seraphim (New York: NOK Publishers, 1982): 39.
22. At this time, Oschoffa’s religious movement had not been officially christened the Celestial Church of Christ.
23. Rev. G. Parrinder in a letter to N. A. Sofekun, dated January 5, 1982, admitted mentioning Oschoffa’s church in a French Journal Présence Africaine (February-March 1958). Source: Unpublished B. A. (Hons) dissertation by N. A. Sofekun, Department of Religious Studies, University of Ibadan, 1982, 81.
24. In another letter from Parrinder to Rev. A. A. Agbaje dated November 6, 1984, Parrinder said that he could not recollect ever meeting Pastor S. B. J. Oschoffa. Parrinder, the erudite scholar, is now in his eighties and there is no doubt that age is telling seriously on him. This could be the reason for the inconsistencies i
The Treaty Between Britain And Lagos To End Slave Trade On January 1, 1852
On January 1 1852, Oba Akitoye boarded HMS Penelope, the British ship, and together with John Beecroft and Henry William Bruce (Great Britain representatives), the abolition of slave trade treaty was signed.
This treaty of January 1 1852 resulted to the emergence of the consulate era in Lagos whereby Lagos enjoyed military protection from Britain. However, the British later annexed Lagos as a colony in 1861.
The 1st of January, 1852 will forever remain a historical and memorable day in the history of slave trade in Nigeria.
Below is the transcription of the treaty (gotten from Wikipedia.org)
Commodore Henry William Bruce, Commander-in-Chief of Her Majesty’s ships and vessels on the West Coast of Africa, and John Beecroft, Esquire. Her Majesty’s Consul in the Bights of Benin and Biafra, on the part of her Majesty the Queen of England, and the King and Chiefs of Lagos and of the neighborhood, on the part of themselves and of their country, have agreed upon the following Articles and Conditions:
Article I
The export of slaves to foreign countries is for ever abolished in the territories of the King and Chiefs of Lagos; and the King and the Chiefs of Lagos; and the King and Chiefs of Lagos engage to make and to proclaim a law prohibiting any of their subjects, or any person within their jurisdiction, from selling or assisting in the sale of any slave for transportation to a foreign country; and the King and Chiefs of Lagos promise to inflict a severe punishment on any person who shall break the law.
Article II
No European or other person whatever shall be permitted to reside within the territory of the King and Chiefs of Lagos for the purpose of carrying on in any way the traffic in Slaves; and ho houses, or stores, or buildings of any kind whatever shall be erected for the purpose of Slave Trade within the territory of the King and Chiefs of Lagos; and if any such houses, stores, or buildings shall at any future time be erected, and the King and Chiefs of Lagos shall fail or be unable to destroy them, they may be destroyed by any British officers employed for the suppression of the Slave Trade.
Article III
If at any time it shall appear that the Slave Trade has been carried on through or from the territory of the King and Chiefs of Lagos, the Slave Trade may be put down by Great Britain by force upon that territory, and British officers may seize the boats of Lagos found anywhere carrying on the Slave Trade; and the King and Chiefs of Lagos will be subject to a severe act of displeasure on the part of the King and Queen of England.
Article IV
The slaves now held for exportation shall be delivered to any British officer duly authorized to receive them, for the purpose of being carried to a British Colony, and there liberated; and all the implements of Slave Trade, and the barracoons or buildings exclusively used in the Slave Trade, shall be forthwith destroyed.
Article V
Europeans or other persons now engaged in the Slave Trade are to be expelled from the country; the houses, stores, or buildings hitherto employed as slave-factories, if not converted to lawful purposes within three months of the conclusion of this Engagement, are to be destroyed.
Article VI
The subjects of the Queen of England may always trade freely with the people of Lagos in every article they wish to buy and sell in all the places, and ports, and rivers within the territories and Chiefs of lagos, and throughout the whole of their dominions; and the King and Chiefs of Lagos pledge themselves to show no favour and give no privilege to the ships and traders of other countries which they do not show to those of England.
Article VII
The King and Chiefs of Lagos declare that no human being shall at any time be sacrificed within their territories on account of religious or other ceremonies; and that they will prevent the barbarous practice of murdering prisoners captured in war.
Article VIII
Complete protection shall be afforded to Missionaries or Ministers of the Gospel, of whatever nation or country, following the vocation of spreading the knowledge and doctrines of Christianity, and extending the benefits of civilization within the territory of the King and Chiefs of Lagos.
Encouragement shall be given to such Missionaries or Ministers in the pursuits of industry, in building houses for their residence, and schools and chapels. They shall not be hindered or molested in their endeavours to teach the doctrines of Christianity to all persons willing and desirous to be taught; nor shall any subject of the King and Chiefs of Lagos who may embrace the Christian faith be on that account, or on account of the teaching or exercise thereof, molested or troubled in any manner whatsoever.
The King and Chiefs of Lagos further agree to set apart a piece of land, within a convenient distance of the principal towns, to be used as a burial-ground for Christian persons. And the funerals and sepulchres of the dead shall not be disturbed in any way or upon any account.
Article IX
Power is hereby expressly reserved to the Government of France to become a party to this Treaty, if it shall think fit, agreeably with the provisions contained in Article v of the Convention between Her Majesty and the King of the French for their suppression of the Traffic In Slaves, signed at London, May 22, 1845.
In faith of which we have hereunto set our hands and seals, at Lagos, on board Her Britannic Majesty’s ship Penelope, 1st January, 1852.
(L.S. ) H. W. BRUCE
(L.S. ) JOHN BEECROFT
(L.S. ) KING AKITOYE
(L.S. ) ATCHOBOO
(L.S. ) KOSAE
Excerpts On The Ataoja Of Oshogbo In 1959 By Ulli Bier
Samuel Johnson (Anglican Priest and historian) believed that Oshogbo was founded in the time of Alafin Kori and he explains that the town was a military outpost of the Owa of Ilesha, intended to guard the frontier against the warlike Timi of Ede one of the generals of the Alafin of Oyo.
This story in unlikely, however, because Oshogbo has a list of only 15 Obas (as of 1959) which hardly takes the town back to the time of Alafin Kori. Moreover the Ataoja does not seem to have been a military title, but rather a form of sacred kingship. Oshogbo tradition describes how the people moved from their home in Ibokun ( the original home of all the Ijeshas) and how they wondered about looking for a suitable site to settle. They tried various places, but invariably the water supply proved to be insufficient and they had to move on. Finally they came to the river Oshun.
The Ataoja first tried to build his palace on the bank of the river , where the Oshun shrine stands today. But the goddess of the river appeared and objected. She pointed out the site of the present Afin (palace) to him and ordered him to build there.
The Ataoja and the goddess made a pact. Oshun promised to protect the town and the Ataoja promised to worship annually at the river bank. To this very day the site where Ataoja first sat down on the river bank is marked. Where he intended to build his palace, there is now an important shrine to Oshun, and in this sacred grove no fish may be caught” Ulli Beier from his article Portrait Of A Yoruba Town 1959
kirbyhistories
10 Things You Didn’t Know About Wole Soyinka
Popular Nobel Laureate, Professor Wole Soyinka, Is A Poet And Playwright From Abeokuta, Ogun State.
Here are 10 things you probably didn’t know about Soyinka.
1.) He was born, Akinwande Oluwole “Wole” Babatunde Soyinka, the second of six children
2.) Soyinka is an atheist even though he was born a christian as his father was an Anglican minister and Headmaster of St. Peters School, Abeokuta while his mother was a strong member of the Anglican church.
3.) Soyinka has been married three times and divorced twice. He has children from his three marriages. His first marriage was in 1958 to the late British writer, Barbara Dixon, mother of his first son, Olaokun. His second marriage was to Olaide Idowu with whom he had three daughters, Moremi, Iyetade (deceased), Peyibomi, and a son, Ilemakin. Soyinka married Folake Doherty in 1989, to whom he is currently married.
Wole and his daughter, Moremi
4.) He is the first African to win a Nobel Prize for Literature.
5.) His cousins include legendary musician, Fela Kuti, human rights activist Beko Ransome-Kuti, politician Olikoye Ransome-Kuti and activist Yemisi Ransome-Kuti as Wole Soyinka’s mother was the daughter of Rev. Canon J. J. Ransome-Kuti.
6.) Soyinka and six others founded the Pyrates Confraternity, the first confraternity (now referred to as cult) in Nigeria.
7.) He studied English literature, Greek, and Western history at the University of Ibadan, which was then affiliated with the University of London.
8.) Soyinka was a very vocal critic of the government and this got him into trouble. He was once declared wanted by the government and twice went on self-imposed exile.
9.) According to Wole Soyinka himself, his best friend was the late Femi Johnson, brother of Mobolaji Johnson, a former military Governor of Lagos State. Femi Johnson always came to Soyinka’s aid to hide him or give him financial support many times he got into trouble.
10.) When civilian rule was restored to Nigeria in 1999, Soyinka was made a Professor Emeritus.
EGBA PEOPLE: YORUBA SUB-TRIBE OF FREEDOM-FIGHTERS, INTELLECTUALS AND ARTISTIC PEOPLE
The Egba are ancient freedom-fighters, highly intellectual, artistic and agriculturalist Yoruboid-speaking people that forms the sub-set of the larger Yoruba ethnic group of West Africa, particularly in Nigeria and the Republic of Benin. Egba people who were also traders reside in Southwestern Nigeria in the city of Abeokuta, the Capital of Ogun State.
Egba people of Ogun StateEgba people who are the original founders of the city of Abeokuta which they share with Owu people (later arrivals), had an opportunity of their land also settled on by missionaries (in the 1840s) by Sierra Leone Creole (Saro, who were Nigerians and others Africans descendants repatriated from diaspora back to Sierra Leone) who later became prominent as missionaries and as businessmen. It must be emphasized that Abeokuta’s success as the capital of the Egbas and as a link in theLagos – Abeokuta oil-palm trade led to war with Dahomey (now Benin Republic). In the battle at Abeokuta in 1851,the Egbas were aided by the missionaries and also armed by the British. Thus, they were able to defeat King Gezo’sDahomey Army that was unique and famous in the history of West Africa for its common practice of using women warriors. Another Dahomey attack was repulsed in 1864. Troubles in the 1860s with the British in Lagos led the Egbas to close the trade routes to the coast and they expelled its missionaries and European traders at about 1867.
Egba people are direct descendants of Orafiyan, son and successor of Oduduwa, the progenitor of Yoruba people. They were under a federation of three groups-Ake, Okeona and Gbagura scattered over 150 towns and including the modern city of Ibadan, Oyo and Ijaye. Egba people were parts of the famous pre-colonial African Oyo empire (Kingdom) in Nigeria.Up until the 18th Century, the Egba people lived in a cluster of villages around a place known as Orile-Itoko, as a subject territory of the old Oyo Empire, which was one of the strongest empires that ever existed in West Africa. Just like the Roman Empire, the Oyo empire was so strong that it easily quelled any form of uprising or rebellion from any of its subject-states. It was however shocking when a little known, but brave warrior, Lisabi Agbongbo-Akala, arose from among the Egba people and led the nation in an uprising against the Oyo Army’s continuous occupation of their land, the first in the history of political and military confrontation with the Oyo kingdom. The defeated the Oyo army not only liberated the Egba people from the stronghold of the Oyo kingdom, it also signaled the disintegration of the all-mighty empire and the small nation of Egba ceased to be a colony of the Oyo empire and became a free state while Lisabi Agbongbo Akala, up to this day, is regarded as the father of the Egba people for his outstanding roles in the people’s liberation.
However, the weakening might of the Oyo Empire as a result of continuous disintegration of the kingdom and rise of former colonies like Ibadan, Ijebu and the likes coupled with the boom of the slave trade, exposed the nation to frequent attacks from Ibadan as well as Dahomey, another big empire with its headquarters in today’s Benin Republic.
Thus, between 1825 and 1830 when it became expedient that the Nation of Egba can no longer withstand the frequent attacks of the slave hunters from Ibadan and Dahomey, the Egba people, on the directives of the Ifa Oracle, was led by chief Shodeke, on a long but tortuous journey that brought them to the western side of the massive outcrop of granite rocks called “OLUMO”, that is “Oluwa fimo” meaning God puts an end to our wandering. The very point the oracle asked them to relocate to.
Historically Egba people used to be people without kings, hence the common saying:”“Egba ko l’olu, gbogbo nwon ni nse bi Oba” (Egbas have no king, they are all of them like masters) “Olu wa’ l’Oyo” (The king is in Oyo). That is to say, they have no king that rules. The king is acknowledged as the head of the government, but only as a figure head. More marked was this when they lived in separate townships before their concentration at Abeokuta. The Ogbonis constitute the town council, and they are also the executive, and even the ” king” was subject to them. The same rule holds good even at Abeokuta for each township. Amongst the highest Ogboni titles are : —
The Aro, Oluwo, Apena, Ntowa, Bala, Basala Baki, Asipa, Asalu, Lajila, Apesi, Esinkin Ola, Bayimbo, Odgfin. The warriors rank next after the Ogbonis, the Balogun and the Seriki being the most important. The Egbas have been significant members of ruling political parties, music, art, feminism advocacy, freedom and democracy and at the forefront of Human Rights campaigns. In fact, they have contributed significantly to the political development of Nigeria and the world.
The likes of Adetokunbo Ademola, the Ransome Kuti family, Madam Tinubu, George Sodeinde Sowemimo, Wole Soyinka, Moshood Kashimawo Abiola, Olusegun Aremu Obasanjo, Olusegun
Osoba, Dimeji Bankole and others cannot be forgotten in the political history and political development of Nigerian.
Chief Moshood Kashimawo Olawale Abiola (August 24, 1937 – July 7, 1998), Egba-Yoruba man often referred to as M. K. O. Abiola, was a popular Nigerian Yoruba businessman, publisher, politician and aristocrat of the Yoruba Egba clan. He ran for the presidency in 1993, and is widely regarded as the presumed winner of the inconclusive election since no official final results were announced. He died in 1998, after being denied victory when the entire election results were dubiously annulled by the preceding military president Ibrahim Babangida because of alleged evidence that they were corrupt and unfair.
The Egbas can be distinguished from other Yoruba group with how their facial tribal marks are cut. The Egba facial mark is known as the Abaja Oro, i.e. the upright Abaja is distinctive of the Egbas. They consist of three perpendicular lines each about 3 inches long on each cheek. The younger generations, however, have their lines rather faint or of shorter lengths indistinguishable from the Pele.
On clothing, Egba men wear trousers, kembe/sokoto for down; and the top is Buba and Agbada; cap, Fila (a beti aja). Their women wear: Down, Wrapper, Iro; Top, Buba; Headgear, Gele; Others – Ipele – Piece of cloth placed on the shoulder or wrapped around the waist.
Their staple food Food is Lafu (White Amala) and Ewedu soup; Wara, (Cottage Cheese Drink)
The Egba people have their own National Anthem as a group of people. Below is the anthem:
Egba Anthem
Lori oke o’un petele Ibe l’agbe bi mi si o Ibe l’agbe to mi d’agba oo Ile ominira
Chorus: Maa yo, maa yo, maa yo o; l’Ori Olumo; Maa yo, maa yo, maa yo o; l’Ori Olumo
Abeokuta ilu Egba Un ko nii gbagbe e re Un o gbe o l’eke okan mi Bii ilu odo oya Emi o f’Abeokuta sogo Un o duro l’ori Olumo Maayo l’oruko Egba ooo Emi omoo Lisabi E e
Chorus: Maa yo, maa yo, maa yo o; l’Ori Olumo; Maa yo, maa yo, maa yo o; l’Ori Olumo
Emi o maayo l’ori Olumo Emi o s’ogoo yi l’okan mi Wipe ilu olokiki o L’awa Egba n gbe E e
Chorus: Maa yo, maa yo, maa yo o; l’Ori Olumo; Maa yo, maa yo, maa yo o; l’Ori Olumo
There are some other songs that the egba people sing, here is one of them:
Egba ile ibe nigbagbo ti se wa, Egba ile ibe nigbagbo ti se wa
sa wa Egba lo ni jesu o
Here goes another short one
Awa lo mo abeokuta, ilu rere ilu olola
ilu to duro lase oluwa, Egba omo lisabi.
Geography and Economy
Abeokuta lies in the fertile country of wooded savanna, the surface of which is broken by masses of grey granite. It is spread over an extensive area, being surrounded by mud walls 18 miles in extent.
Palm-oil,
Palm-oil, timber, rubber, yams, rice, cassava, maize, cotton, other fruits, and shea butter are the chief articles of trade. It is a key export location for cocoa, palm products, fruit, and kola nuts. Both rice and cotton were introduced by the missionaries in the 1850′s and have become integral parts of the economy, along with the dye indigo. It lies below the Olumo Rock, home to several caves and shrines. The town depends on the Oyan River Dam for its water supply.
Abeokuta is the headquarters of the Federal Ogun-Oshin River Basin Authority, which is responsible for development of land and water resources for Lagos, Ogun, and Oyo states. Included in this are irrigation, food-processing, and electrification.
Local industries include but are not limited to fruit canning plants, plastics, breweries, sawmills, and an aluminum products factory. South of town are the Aro Granite Quarries.
Language
Egba people speaks North-West Yoruba (NWY) dialect of the Yoruboid languages which belongs to the larger Niger-Congo language phylum. Apart from Egba people of Abeokuta, NYW dialect is also spoken in Ibadan, Ọyọ, Ogun and Lagos (Eko) areas.
North-West Yoruba is historically a part of the Ọyọ empire. In NWY dialects, Proto-Yoruba /gh/ (the velar fricative [ɣ]) and /gw/ have merged into /w/; the upper vowels /i ̣/ and /ụ/ were raised and merged with /i/ and /u/, just as their nasal counterparts, resulting in a vowel system with seven oral and three nasal vowels. Ethnographically, traditional government is based on a division of power between civil and war chiefs; lineage and descent are unilineal and agnatic.
History
The story of Abeokuta, the abode of the Egbas, started with their liberation from the sovereignty and over Lord-ship of the Alafin of Oyo Empire, to which the Egbas hitherto belonged.
The Liberation took place between 1775 and 1780, under the leadership of Lisabi, a resident of Igbehin, but who was born in Itoku. He organized a movement under the name of Egbe “Aaro” Tradition mutual Aid society.
Lisabi later used the mutual Aid assistance to free the Egba by organizing the simultaneous killing of the Ajales or the Ilaris in all Egba towns, in 1780, starting from Igbehin. In all more than 600 llaris or Ajeles were wiped out in one day. Ilaris the representative of the Alafin of Oyo and collectors of the tribute paid to the coffer of Alafin from all territories under the Oyo Empire.
The Ajales or Ilaris in general, behaved like an Army of Occupation in the places they administered. Their Tyrannical rules mark them out as instrument of oppression and suppression of the people. It was this Authoritarian rule of the Alafin and reckless life’s style of this Ilaris in Egbaland that threw up Lisabi and is Peers who were resolve to bring an end to the evil rule at all cost. The adoption of the universal popular Aaro system of cooperation by the “Egbe Ologun” (Arms Bearers Club) was the strategy Lisabi used to plot against the Ilaris in his Igbehin town. All the other Egba town rose and killed the Ilaris in their midst.
As soon as the news reaches metropolitan Oyo the Oloyo wasted no time in dispatching an Army to crush the Egbe Rebellion. But Lisabi divisional anticipated in the Reprisal an had factored it into his plan the Army of vengeance was routed and the freedom of the Egbas from the yoke of the Alafin was sealed. The time to which this Episode in Egba is to relate was between 1775 an 1780. The period between 1780 and 1828 in the history of Egba was post-Lisabi era in the Egba forest.
One would have thought that having been liberated from the vice like grip of imperialisms the Egba were not given to serve any monarch, even though they have an Oba, and their constitution was monarchy but would strive to sustain their new found freedom by forging stronger cooperative relation among them selves. That was not to be some factors which were inherent in their psychological make up soon re-surface once the focused of their un usual .
One would have thought that having been liberated from the vice like grip of imperialisms the Egba were not given to serve any monarch, even though they have an Oba, and their constitution was monarchy but would strive to sustain their new found freedom by forging stronger cooperative relation among them selves. That was not to be some factors which were inherent in their psychological make up soon re-surface once the focused of their un usual unity (somehow superimpose by Lisabi force of character) was missing the internal squabbles and disaffection among the people were often fertilized by the inter-personal dissention among the leaders who were mainly chiefs.
Around 1829, Lamodi of Igbehin and Balogun of the Egba, living in Maye’s camp in Ibadan, decided that the Egba should find a way of escape from Maye’s bondage. The Egbas had heard about Abeokuta earlier on in their quest for a place with good security to settle in. they sent chief Sobookun, the Baamokun of Ilugun, and others to bring a handful of earth and the result was propitious.
History revealed that the Egbas did not get to Abeokuta at the same time. The first batch to arrived Abeokuta consisted of Egba Alake, Oke Ona, and Gbagura, in that order. Later Olufakun led the Owu to Abeokuta, while others followed. Lamodi lost is wife in an epic battle while trying to prevent his first son, Osota, from being captured by Maye’s army, who were pursuing the Egba. But before he died, he handed over the mantle of leadership Sodoke. The seriki of the Egbas, Sodeke, in 1830 led the Egba Alake into Abeokuta. Balogun Olunloye, the Balogun Ilugun, led Ogba Oke-Ona whilst Oluwole Agbo, Balogun Ojo Gbagura, led the Gbagura to Abeokuta, likes Joshua in the bible. Sodeke of Iporo finally led the Egbas to Abeokuta in 1830.
It was revealed that an Iloko chief named Idowu Liperu had earlier been living at the settlement. He had cross the Ogun River and settles on a farmland, were three hunters, namely Jibulu, Ose and Olunle joined him. Unlike, Liperu, who erected a house with the assistance of the then Olubara Lafa the three hunters lodge in caves under the Olumo Rock. It was them who told the Egba delegate who came to take soil samples about the Olumo Rock.
Later, Adagba and other move to the rock to join Liperu and the three hunters, who had settle there. Adagba was a brave man, who had is farmland located very close to olumo rock. The settlement was called “Oko Adagba,” the other man for Abeokuta while Olumo Rock took his name from it being natural furnished with apartment. “Olumo “means built by the Lord.” Other historians maintained that the meaning of olumo is “Oluwa Fimo” meaning God put an end to our hostility against the Egbas and their suffering.” Abeokuta is also known as “Abe Olumo”.
After the demise of chief Sodeke, Abeokuta has no leaders for quite a number of years. The administration of the town was left in the hands of chiefs like Ogunbona, the Balogun of Ikija, Okukene the Sagbua of Ake; Someye, the seriki who later became Bashorun who succeeded Apati, Bada of Kemta and others.
The Egbas realized that they are not united as they had been when Sodeke brought them together. The thought of having an Oba came to them and the lot fell on Okukene, the Sabua of Ake and head of Egba Ogboni – an industrious woodcarver. He installed the Alake of Abeokuta on August 8, 1854. Oba Okukene’s reign witnessed the advancement of Christianity, commerce and the advent of European merchants in Abeokuta.
He died in 1862. An interregnum of about seven years elapsed between the death of Okukene and the installation of another Oba in the person of Ademola 1 – who reigned between 1869 and 1877. He was succeeded by Oyekan who reigned between 1879 to 1881. It was the turn of Luwaji to reign between 1885 to1889. Osokalu ruled between 1891 and 1898. Egba became a nation during Oba Osokalu. Gbadebo 1, ruled between 1889 to1920. Sir Ladapo Ademola II reigned from 1920-1962. Oba Adeshina Gbadebo II rei
II reigned from 1963 to 1971. Oba (Dr.) Oyebade Lidepe ruled between 1972 and the year 2005.
Oba Adedotun Aremu Gbadebo, Okukene IV, born 14 September 1943, was elected the Alake of Egbaland on 2 August 2005 and reigns till date. He is from Laarun Ruling House, a grandson of the sixth Alake of Egbaland, Oba Gbadebo, who ruled from 188 to 1920.
Economy
Abeokuta is an agro-based market with small and middle level agro industries. The people produce agricultural products such as Yams, Cassava, Rice, Corn, Palm oil, Poultry, Cottons and vegetables. It also serves as an exporting point for cocoa, palm produce and kolanuts.
Due to the rocky terrain of some parts of the city, it has for many years been home to a number of quarry industries.Although, cotton was introduced by the Missionaries in the 1850’s, Cotton weaving, pottery and tie and dye (Adire) are all traditional crafts of the Abeokuta people.
The city is reputed to be the capital of the tie and dye industry in Nigeria. The centre of Adire making and marketing in Abeokuta is at the popular Itoku market at Kenta.
“The dyes were initially extracted from grasses and leaves which were soaked for a number of days in order to extract the dye from it. However, when the Malian traders came to Nigeria in the early part of the 20th Century, they introduced chemical dyes which came in varying colours. This development gave a boast to the industry and made the process of adire making a lot faster in a bid to meet the growing demand for it, says Mrs Malaolu, an adire merchant.
Political structure
The convention which the Egba people operated since 1830 was never codified until 1897 when the EGBA UNITED GOVERNMENT became structured. Under the convention, the quarters were broadly grouped under four natural rulers namely:
The ALAKE of AKE, the OSILE of OKE-ONA, the AGURA of GBAGURA, and the OLOWU of OWU
The ALAKE who was accepted as the paramount leader assumes the title: THE ALAKE OF EGBALAND, who being the chairman of the other Egba kings, represents the interest of all the Egbas in all aspects that concern the Kingdom.
The amalgamation of the Egba people in Abeokuta shared political powers in varying degrees under the following broad classifications:
The OGBONIs – the SENATE
The War Chiefs – the OLOGUNs who prosecuted wars
The PARAKOYIs – the Commercial Chiefs who dominated the Economic sector
The OLODEs – the Hunting Chiefs whose role was minor but nevertheless significant
Next to the natural rulers, the OGBONI chiefs constituted the Executive Council in the administration of the State. Their advice was highly valued by the natural rulers who invariably consulted them in confidence before taking any major decisions. The Ogbonis adjudicated over cases involving murder, adultery, divorce, recovery of debts, etc.
The Court, their word was law right from the settlement of the Egba in Abeokuta, until much later after the Adubi War.
They meet regularly to deliberate over the affairs of their communities. For a citizen to discountenance a summons from Ogbonis was considered outright treason. They earned their income through fines and gifts or tributes in the form of food or produce.
The amalgamation of the Egba people in Abeokuta shared political powers in varying degrees under the following broad classifications:
The OGBONIs – the SENATE
The War Chiefs – the OLOGUNs who prosecuted wars
The PARAKOYIs – the Commercial Chiefs who dominated the Economic sector
The OLODEs – the Hunting Chiefs whose role was minor but nevertheless significant
The War Chiefs – the OLOGUNs -were responsible for executing wars declared by the natural ruler or considered necessary at their own discretions. They were expected to be militarily prepared all the time, either to wage the Obas war or to ward off attacks from invaders. Sometimes, the War Chiefs wielded much power which could constitute a threat to the security of tenure of Oba himself.
The PARAKOYIs – the Commercial Chiefs superintended over matters of commerce and trade in general. They were responsible for the smooth running of the commercial life of the community and offered economic advice to the state.
The OLODEs – the Hunters’ Chiefs looked after the affairs of farming and hunting in peace time.
During wars, they performed Para-military duties.
Generally, the Egbas had great respect for tpect for their Chiefs and each of the four groupings commanded great respect from the entire citizenry. This was why any person with the right means and inclination aspired to obtain a chieftaincy title by any means possible. A woman was usually included as a Chief in each grouping to represent the interest of the womenfolk.
Wars fought and won by the Egbas
Owiwi war- Between the Egbas and the Remos in 1832
Oluyole war- This war was between the Egbas and Oyo in 1834-1835
Iperu war- This was fought in 1836
1st Dahomey war- Between the Egbas and the Dahomey in 1844-1845
2nd Dahomey war- in 1851
3rd Dahomey war- in 1853
4th Dahomey war- in 1864
Olu of Ilaro Yewa (Egbado) Ilaro town, western Ogun state, South Western Nigeria. Located on the former trade route from the towns of the empire of Oyo to the port of Porto-Novo (now the capital of Benin), 40 miles (64 km) southwest, it was established by the late 18th century as the capital and chief trade centre of the Egbado people (a subgroup of the Yoruba). With the decline of Oyo in the early 19th century, the Egbado kingdom was raided for slaves by the Dahomeyans until it was absorbed in the 1840s and ’50s by the more powerful Egba kingdom at Abeokuta (29 miles [47 km] northeast). As a subject town, Ilaro served the Egba as a trading post on the western route from Lagos to Ibadan. In the 1860s European missionaries arrived and established the Yoruba Anglican Mission in Ilaro. Following the 1890 delineation of colonial boundaries by the French and the British, the Egbado, who felt oppressed by Egba rule, asked for British protection and control of their territory. A British military garrison was built in Ilaro in the same year. Modern Ilaro is a collecting point for cocoa, palm oil and kernels, kola nuts, vegetables (especially rice and okra), and fruits grown in the surrounding area. Yams, cassava, and corn (maize) are also cultivated by the town’s farmers. Cotton weaving and dyeing (with locally grown indigo) are traditional industries. There are deposits of limestone (used by a cement plant at Ewekoro, 13 miles [21 km] east-northeast) and phosphate in the vicinity. Ilaro is the site of a federal polytechnic college. It is located at the end of a spur on the Lagos-Nguru railway and lies at a junction of local roads. Population 42,410 (1992 Estimate).
Egba- Abeokuta town, capital of Ogun state, South Western Nigeria. It is situated on the east bank of the Ogun River, around a group of rocky outcroppings that rise above the surrounding wooded savanna. It lies on the main railway (1899) from Lagos, 48 miles (78 km) south, and on the older trunk road from Lagos to Ibadan; it also has road connections to Ilaro, Shagamu, Iseyin, and Kétou (Benin). Abeokuta (“refuge among rocks”) was founded in about 1830 by Sodeke (Shodeke), a hunter and leader of the Egba refugees who fled from the disintegrating Oyo Empire. The town was also settled by missionaries (in the 1840s) and by Sierra Leone Creoles, who later became prominent as missionaries and as businessmen. Abeokuta’s success as the capital of the Egbas, and as a link in the Lagos-Ibadan oil-palm trade led to wars with Dahomey, (now Benin). In the battle at Abeokuta in 1851, the Egba, aided by the missionaries and armed by the British, defeated King Gezo’s Dahomeyan army (unique in the history of western Africa for its common practice of using women warriors). Another Dahomeyan attack was repulsed in 1864. Troubles in the 1860s with the British in Lagos led the Egba to close the trade routes to the coast and to expel (1867) its missionaries and European traders. more | enlarge Osile of Oke-Ona After the Yoruba civil wars (1877-93), in which Abeokuta opposed Ibadan, the Egba Alake (“king”) signed an alliance with the British governor, Sir Gilbert Carter, that recognized the independence of the Egba United Government (1893-1914). In 1914 the kingdom was incorporated into the newly amalgamated British Colony and ProtAbeokuta was a walled town, and relics of the old wall still exist. Notable buildings include the Ake (the residence of the Alake), Centenary Hall (1930), and several churches and mosques. Secondary schools and primary teachers’ colleges at Abeokuta are supplemented by the University of Agriculture (formerly the University of Lagos Abeokuta campus), which specializes in science, agriculture, and technology, and the Ogun State Polytechnic (1979; a college). Pop. (1996 est.) 427,400.. Rice and cotton were introduced by the missionaries in the 1850s, and cotton weaving and dyeing (with locally grown indigo) are now traditional crafts of the town. more | enlarge Olubara of Ibara Abeokuta is the headquarters for the Federal Ogun-Oshin River Basin Authority with programs to harness land and water resources for Lagos, Ogun, and Oyo states for rural development. Irrigation, food-processing, and electrification projects are included. Local industry is limited but now includes fruit-canning plants, a plastics factory, a brewery, sawmills, and an aluminum-products factory. South of the town are the Aro granite quarries, which provide building materials for much of southern Nigeria, and a huge, modern cement plant at Ewekoro (18 miles [29 km] south).
Traditional Council Members
1. His Royal Majesty Oba Adedotun Aremu Gbadebo The Alalake of Egbaland President
2. His Royal Majesty (Dr) Adedapo Adewale Tejuoso The Oshile of Oke-Ona Egba
3. His Royal Majesty Oba Halidu Laloko Sobekun The Agura of Gbagura
4. His Royal Majesty Oba Olusanya Adegboyega Dosunmu The Olowu of Owu
5. His Royal Majesty Oba Moshood A. Oyede The Olota of Ota
6. His Royal Majesty Oba (Dr) J. O. Omolade Olubara of Ibara
7. His Royal Majesty Oba N. A. Adekanbi The Olofin of Isheri
8. His Royal Majesty Oba (Apostle) M. A. A. Olabode The Omola of Imala
9. His Royal Majesty Oba A. O. Oyero The Oniro of Iro
10. His Royal Majesty Oba Michael A. Fatona The Elewo Ilewo
11. His Royal majesty Oba J. O. O. Tella The Onisaga of Isaga
12. His Royal Majesty Oba S. A. Oloyede The Onijale of Ijale
13. His Royal Majesty Oba S. O. Fasina Onikooko of Kooko
14. His Royal Majesty Oba S. A. Ojugbele The Onilogbo of Ilogbo
15. His Royal Majesty Oba S. A. Oladipupo The Olu of Ifo
16. His Royal Majesty Oba A. K. Akamo The Olu of Itori
17. His Royal Majesty Oba F. O. Makinde The Olu of Igbein
18. His Royal Majesty Oba Onitele of Itele – (Vacant)
To be candid Abeokuta is the most influential amongst other Yoruba towns
Abeokuta was founded in 1830 by warriors like:
LAMODI-Who initiated the move to ABEOKUTA was then the BALOGUN of EGBA,he died on the way and never made it to the promised land ABEOKUTA.
SODEKE-Who was then the SERIKI of EGBA led the fleeing EGBAs to ABEOKUTA in 1830 after the death of LAMODI.
SODEKE’s father was from Iporo but his mother,EFUWON,was from Gbagura.g
THE CROWNING of EGBA OBAs
8th August,1854 -OKUKENU who held the title of Sagbua,the post of headship of the Ogbonis,was crowned the ALAKE of AKE.Losii,an Ake man was the first choice but he died before he could be installed.
In 1855 – the Owu followed suit by crowning PAWU as OLOWU of OWU
1870 – The AGURA was crowned
1897 – OLOKO (now OSILE) was crowned
14th April,1952 – OLUBARA, Oba Samuel Adetola Adesina Lalubu the 2nd was the first to be crowned in Abeokuta Town.
( history revealed that there had been seven OLUBARAs who were crowned at Ibara Orile)
Egba United Government
HISTORY OF ABEOKUTA
Wars fought and won by the Egbas
Owiwi war- Between the Egbas and the Remos in 1832
Oluyole war- This war was between the Egbas and Oyo in 1834-1835
Iperu war- This was fought in 1836
1st Dahomey war- Between the Egbas and the Dahomey in 1844-1845
2nd Dahomey war- in 1851
3rd Dahomey war- in 1853
4th Dahomey war- in 1864
THE ALAKE of EGBALAND
The OLOWU of OWU
The AGURA of GBAGURA
The OSILE of OKE-ONA
The OLUBARA of IBARA
The Alake of Egbaland HRH Oba Michael Adedotun Aremu Gbadebo Okukenu IV
The Olowu of OWUAbeokuta HRH Oba Adegboyega Olusanya Dosumu The Amororo II
The Agura of Gbagura HRH Oba Halidu Laloko Sobekun II
The Osile of Oke-Ona HRH Oba Adedapo Tejuoso Karunwi III
The olubara of Ibara HRH Oba Jacob Omolade Lafa II
In depth History of Egba People
The Egbas are a small offshoot of the Yorubas Proper, who occupy the south-eastern districts of that province. They origin- ally occupied the area bounded by certain imaginary lines drawn, say, from Ijaye to meet the Ogun River at Olokemeji, and along it to its mouth, and another from the same point via Ibadan to the west of Jebu Remo down to the coast. They lived in hamlets and villages for the most, part independently of one another, and never under one rule. All the principal families of the Egbas trace their origin from Oyo, hence the common saying ” Egbas who have not their root in Oyo are slaves,” i.e., belong to the conquered aboriginal population. Most of the chiefs sprang from the Esos of Oyo. It would seem then that during the wars of conquest, a number of these war-like Esos, under the leadership of the King’s half-brother, was detached from the main army, carrying their arms to those regions where they subsequently settled, in the immediate neighbourhood of the Owns. Abeokuta, as we now know it, of course had no existence then. Each of what is now called the ” townships ” was a separate village or hamlet with its own chief ; they were loosely grouped into three divisions, but rather independent of one another, but all acknowledging the King’s brother (the Alake) as their Primus. They were :
1. Egba Agbeyin. These were the Egbas proper, and nearest the I jebu Remos. The principal towns were : Ake, the chief town, Ijeun, Kemta, Iporo, Igbore, etc.
2. Egba Oke Ona, i.e., those situated near the banks of the River Odo Ona. Oko the chief town, Ikereku, Ikija, Idomapa, Odo, Podo, etc. Their chief is called the Osile.
3. Egba Agura or Gbagura : these were situated near the Oyo districts, and indeed they contain genuine Oyos in large numbers, and generally they partake of their characteristics largely, hence
they are nick-named ” Oyos among Egbas.” The principal towns were : Agura the chief, Ilugun, Ibadan, Ifaye, Ika, Ojo, Ilawo, etc.
The Egbas were on the whole few in number, and occupied a limited territory ; this can very well be proved by the fact, that after a period of more than half a century, they have been compelled by stress of circumstances to live together within one wall, and in spite of large accessions from other tribes, they still form but a single large town. Situated, as they were then, far from the centre of life and activity, they were little thought of. They had no separate king because all the principal chiefs and distinguished personages were office bearers of the Alafin, hence the common saying, ” Egba ko I’olu, gbogbo nwon ni nse hi Oba ” (Egbas have no K
In later times, at Abeokuta, one Jibode, a wealthy trader and traveller, who vainly endeavoured to obtain the Primacy of Ake, left children and grandchildren who eventually attained the coveted position, which was a singular instance of more than one member of a family becoming an Alake, but then they were all born in different townships.
The Osile is said to be an unfortunate title because, more than any of the other divisions, the Oke Ona people were more ptone to slaughter human victims; everytime the Osile entered the Ogboni
house, he must walk on the blood of a male victim, and when he comes out on that of a female ! Also that Osiles never die a natural death ; when their excesses became unbearable they were usually stoned to death ; hence the appellation of their chief town, ” Oko ” — i.e., a pelting stone. For that reason the Egbas were reluctant to resuscitate the title at Abeokuta until Governor McCallum of Lagos in 1897 on the occasion of the Queen’s Diamond Jubilee ordered the Egbas and others to reorganise their government, and fill up vacant titles.
Since the destruction of the City of Owu (as we shall see below) and the unification of the Egba villages, the Owus have domiciled amongst them. Hence the so-called Four United Kings of the
Egbas : although Owu is not Egba.
Other version
After the fall of Owu, and the punishment inflicted upon some Egba towns for secretly befriending
the beleaguered city, the camp at Idi Ogugun broke up, and the leading Ife and Ijebu generals returned home to their respective masters, but the rest of the allied armies with the Oyo refugees
were invited by the Ijebus to Ipara, a town of Ijebu Remo. Making this place their headquarters, these restless bands of marauders found occupation for their arms in conquering and subjugating several towns in Ijebu Remo under the Awujale of Ijebu Ode, viz Ode, Iperu, Ogere and Makun.
As stated in the preceding section there were some friendly Egba chiefs who joined the marauders at Idi Ogugun and at Ipara, and now they were all living together at Ibadan. The most influential among them were : — Lamgdi, Apati, Ogunbona, Oso, Gbewiri, and Inakoju. Ogundipe, who afterwards became a notable chief at Abeokuta was then but a blacksmith and a private soldier.
Egba man Chief Frederick Rotimi Alade Williams, QC, SAN (December 16, 1920 – March 26, 2005) was a prominent Nigerian lawyer who was the first Nigerian to become a Senior Advocate of Nigeria. In the 1950s, he was a member of the Action Group and subsequently became the minister for local government and Justice. He was the president of the Nigerian Bar Association in 1959, the association is the leading body for lawyers in the country. He left politics in the 1960s, as a result of the political crisis in the Western Region of Nigeria.
Pretext was soon found for waging war with the Egbas who were then living in small villages scattered all over the area between Ipara and Ibadan. Several expeditions were made from their
base at Ipara, and Iporo, Eruwon, Oba, Itoko, Itesi, Imo, Ikereku, Itoku, etc., were taken.
The following are the names of the distinguished war-chiefs in this campaign : — Oyo chiefs — Oluyedun, Lakanle, Oluyole, Adelakun, Opeagbe, Abitiko, Yismati, Oluoye, Koseiko, Abidogun, Osun, Laleitan, Bankole, Fadeyi Ogani-ija, Agbeni, etc. All these chiefs joined the allied army as private soldiers, but the fortunes of war raised them to positions of great distinction.
Notwithstanding this, they were looked down upon by the Ife and Ijebu leaders under whose auspices they joined the war against Owu, and had no voice in their councils. But they were soon to show their superiority.
Ife chiefs — Maye (the generalissimo in the absence of Singusin) Ogugu, Derin-Okiin, Labgsinde, Ogini, Aregbe, Olufadi, Degoke, Kugbayigbe, Oluygde, Epo, Kudayisi.
Ijebu chiefs — Kalejaiye, Amoibo, Osunlalu, Oguade, Argwgsanle, etc.
Rich with the booty of these expeditions, and finding no fresh fields of operation for
From Ibadan they followed up the conquest to Ojokodo Iwohaha, and Eguoto; all these places were deserted and plundered in one night and by the dawn of day they were before Ojoho. Ojoho offered a stout resistance and being weary from long marches the conquerors retired to find a resting place. Of all the towns overrun the previous night, Ibadan alone they found not destroyed by fire, and so this marauding band hastily occupied it, the war-chiefs taking possession of any compound they chose, and their men with them and thus Ibadan was again re-peopled but not by
the owners of the town, but by a composite band of marauders, consisting of Oyos, Ifes, Ijebus, and some friendly Egbas, Maye a bold and brave Ife chieftain being their leader. Next to him was Labgsinde also an Ife, but, through his mother, of Oyo descent.
These two leaders were men of different character and opposite temperament. Maye was of an irritable temper, in manners rough and domineering, and never failed at all times to show his
contempt for the Oyos, chiefly because they were homeless refugees. At the head of the Oyos was Lakanla a bold and brave leader who alone of all the Oyo war-chiefs could venture to open his mouth when Maye spoke. Labosinde on the contrary was most agreeable and very fatherly in his manners and therefore much respected by all.
Ibadan now became the headquarters of these marauders from which place Ojoho was besieged and at length taken. At this time also Ikeiye Owe and a part of Ika were deserted ; the Ika people escaping to Iwokoto. All these were Egba villages of the Gbagura section.
As stated in the preceding section there were some friendly Egba chiefs who joined the marauders at Idi Ogugun and at Ipara, and now they were all living together at Ibadan. The most influential among them were : — Lamodi, Apati, Ogunbona, Oso, Gbewiri, and Inakoju. Ogundipe, who afterwards became a notable chief at Abeokuta was then but a blacksmith and a private soldier.
Rivalry was so rife among these various tribes that altercations were frequent, and one led to a civil war. In a public meeting held at the Isale Ijebu quarter of the town, Lamodi an Egba chief shot Ege an influential Ife chief down dead with a pistol, and in the commotion which ensued Lamodi himself was slain. For fear of the Ifes avenging the death of Ege the Egbas withdrew in a body from Ibadan and encamped on the other side of the Ona river, about 3 or 4 miles distant. Here also they were ill at ease and after divination they sent for one Sodeke to be their leader, and they escaped to Abeokuta then a farm village of an Itoko man, and a resting place for traders to and from the Oke Ogun districts. Sodeke was at the head of this new colony until his death. This was about the year 1830 They were continually swelled by Egba refugees from all parts of the country and also by Egba slaves who had deserted their masters. At Abeokuta the refugees kept together according to their family distinctions, viz. : —
1. The Egba Agbeyin comprising Ake the chief town, Ijeun, Kemta, Imo, Igbore, etc. These were under the Alake as chief.
2. Egba Agura (or Gbagura) comprising Agura the chief town Ilugun, Ibadan, Ojohg, Ika, etc., under the Agura as chief.
3. Egba Oke Ona with Oko the chief town. Ikija, Ikereku, Idomapa, Odo, Podo, etc., under the Osile as chief.
Here also the Owus joined them, one common calamity throwing them together. It was some considerable time after that Ijaiye joined them, and so by degrees all the Egba townships about 153
became concentrated at Abeokuta, the new town comprising Ijemo Itoko and a few others who were already on the spot.
Until the death of Sodeke in A.D. 1844 the Egbas never spoke of having a king over them, Sodeke wielding supreme power in a very paternal way. Of external relations, very little (if any) existed, each of these families managed its own affairs, and there was no properly organized central government.
Even after the foundation ot Abeokuta there were still some Egbas residing at Ibadan. Egba women also who were unable or unwilling to go with their husbands to the new settlement were taken as wives by the new colonists at Ibadan and they became the mothers of most of the children of the first generation of the new Ibadan. From this it will be seen that the current tale of the Egbas
being driven from Ibadan by the Oyos is lacking in accuracy. Such then is the foundation of the present Abeokuta.
ABEOKUTA: A CITY FOUNDED UNDER THE ROCK
Contrary to the widespread sentiments in the Western world about Africa being a continent that was inhabited by scattered groups of un-organized and uncultured animal-like humans prior to the occupation of the lands by Europeans, Africa was indeed inhabited by well cultured and organized group of peoples that have formidably built empires as well as smaller territories before the Europeans and Arabs found their ways here.
The Egba nation is one of such numerous nations that had existed before the European incursion which interfered in the gradual evolution of Africa’s development. It is also one of the more than 250 nations that were lumped together to form the territory that is known today as the Federal Republic of Nigeria. Up until the 18th Century, the Egba people lived in a cluster of villages around a place known as Orile-Itoko, as a subject territory of the old Oyo Empire, which was one of the strongest empires that ever existed in West Africa. Just like the Roman Empire, the Oyo empire was so strong that it easily quelled any form of uprising or rebellion from any of its subject-states. It was however shocking when a little known, but brave warrior, Lisabi Agbongbo-Akala, arose from among the Egba people and led the nation in an uprising against the Oyo Army’s continuous occupation of their land, the first in the history of political and military confrontation with the Oyo kingdom. The defeated the Oyo army not only liberated the Egba people from the stronghold of the Oyo kingdom, it also signaled the disintegration of the all-mighty empire and the small nation of Egba ceased to be a colony of the Oyo empire and became a free state while Lisabi Agbongbo Akala, up to this day, is regarded as the father of the Egba people for his outstanding roles in the people’s liberation.
However, the weakening might of the Oyo Empire as a result of continuous disintegration of the kingdom and rise of former colonies like Ibadan, Ijebu and the likes coupled with the boom of the slave trade, exposed the nation to frequent attacks from Ibadan as well as Dahomey, another big empire with its headquarters in today’s Benin Republic.
Thus, between 1825 and 1830 when it became expedient that the Nation of Egba can no longer withstand the frequent attacks of the slave hunters from Ibadan and Dahomey, the Egba people, on the directives of the Ifa Oracle, was led by chief Shodeke, on a long but tortuous journey that brought them to the western side of the massive outcrop of granite rocks called “OLUMO”, that is “Oluwa fimo” meaning God puts an end to our wandering. The very point the oracle asked them to relocate to.
Olumo rock became the greatest strength and pillar of the Egba people, as it puts them at a vantage position to sight their enemies from several kilometers away and allow them to properly strategise and make use of the rock and the caves as protective shields against their enemies. The people then constituted themselves into a confederacy of distinct groups and settled in the areas surrounding Olumo Rock. And as peace gradually returned, they told themselves and whosoever cared to listen that they are the “people from under the rock” , that is, Abeokuta.
Thus, the city of Abeokuta, the largest city in today’s Ogun State and the capital, South-West Nigeria, is born. Located on the Ogun river, 78km north of Lagos and 70km from the ancient city of Ibadan , Abeokuta is a strategically located city with a rich historical significance to Nigeria and Black Africa.
HISTORICAL SIGNIFICANCE
Due to its strategic position and historical cum cultural significance as well as proximity to Lagos, a coastal city, Abeokuta became a sort of attraction to the missionaries as well as Sierra Leonean creoles as early as the 1840s.
This led to the visit of foremost missionary, Henry Townsend, whose visit had been foretold by the Ifa Oracle in 1843. Henry Townsend conducted the first church service in the new city on January 5, 1843. Similar efforts eventually led to the building of the first church in the whole of territories now known as Nigeria in the city of Abeokuta — St Peters Anglican Cathedral, Ake Abeokuta. It also boasts of being the city where the Yoruba Language (one of the three major languages spoken in Nigeria was first documented in print and was also home to the first Newspaper in Nigeria — Iwe Irohin – which was in circulation in the 1860s and remained so till 1867 when trouble with the British in Lagos led the city authorities to close the trade routes to the coast and expel its European traders and missionaries. Abeokuta, survived many challenges to become a powerful force as the capital of the Egba people and seat of the Egba United government, especially during and after the Yoruba civil wars which pitched Abeokuta against Ibadan. After the wars, the Alake (King) of Egba, who was the head of Egba United government, signed an alliance with the British governor, Sir Gilbert Cartar, which made the British Government to grant independence to the Egba United Government in 1893. The city of Abeokuta enjoyed this privilege as a capital city of an independent nation, once again, until 1914 when the Northern and Southern protectorates were amalgamated to form the Federal Republic of Nigeria.
Its people and culture
Abeokuta is an agro-based market with small and middle level agro industries. The people produce agricultural products such as Yams, Cassava, Rice, Corn, Palm oil, Poultry, Cottons and vegetables. It also serves as an exporting point for cocoa, palm produce and kolanuts.
Due to the rocky terrain of some parts of the city, it has for many years been home to a number of quarry industries.Although, cotton was introduced by the Missionaries in the 1850’s, Cotton weaving, pottery and tie and dye (Adire) are all traditional crafts of the Abeokuta people.
The city is reputed to be the capital of the tie and dye industry in Nigeria. The centre of Adire making and marketing in Abeokuta is at the popular Itoku market at Kenta.
“The dyes were initially extracted from grasses and leaves which were soaked for a number of days in order to extract the dye from it.
The Title; Aare Ona Kakanfo Of Yorubaland
Aare Ona Kakanfo was originally a title given to the generalissimo, the war general during the Old Oyo Empire, an Aare Ona Kakanfo would lead battles, fight wars, mobilise and train “soldiers” and conquer the enemies amongst other responsibilities.
Modern day Aare Ona Kakanfo is ceremonial, it has now become one of the titles (if not the main title) a Yoruba man can use to prove his mettle in Yorubaland and Nigeria in general.
Who will be the next ‘Warlord’ of the Yoruba nation? This appears a dynamic question among a large section of the Yoruba people of South-West region as it was the Oyo Mesi that chose persons to become Aare Ona Kakanfos, Oyo Mesi, a primordial traditional and aristocratic cabinet ascribed to Oyo-Ile.
Ancient historians and scholars who had visited the Old Oyo Empire during its reign, compared it to that of British House of Lords, as it had similar features and possessed incredible checks and balances which was peculiar because African kings and rulers would (in those days) usually rule supreme
But the contemporary Oyo setting is the sole responsibility of the Alaafin (King of Oyo) to appoint the chief.
It has been rumoured that former President Olusegun Obasanjo was lurking the title, he had “under the table” fought to earn it but was unsuccessful despite several attempts. It was rumoured that he invited the Alaafin for meetings and ‘breakfast’ over the matter, at Aso Rock.
Perhaps Alaafin is playing his card close to his chest, he definitely knows the qualities and requirements specified for the title. The title itself is traditionally infrequent as one can tell from when Chief Ladoke Akintola was assassinated in 1966 to when MKO Abiola was conferred with the title, there was 22year gap in-between.
There is another allusion to this premium title, normally, ancient Ona Kakanfos were designed to win every war otherwise, they were expected to perish with it. The recent ones in Ladoke Akintola and MKO Abiola did not seem to change that as Ladoke Akintola was assassinated while protecting the interests of Yorubaland (the western region premier) and MKO Abiola died a very suspicious death while fighting for his presidential mandate.
The followings are the list of Aare Ona Kakanfo (from archive) that had been:
Kokoro gangan of Iwoye,
Oyatope of Iwoye,
Oyabi of Ajase,
Adeta of Jabata,
Oku of Jabata,
Afonja l’aiya l’oko of ilorin,
Toyeye of Ogbomoso,
Edun of Gbogun,
Amepo of Abemo,
Kurumi of Ijaye,
Ojo Aburumaku of Ogbomoso (son of Toyeje)
Latosisa of Ibadan
Ladoke Akintola (the premier of western region during the first republic)
And MKO Abiola who earned it in 1988 (pictured)
Adire By S. Wenger And H. U. Beier.
Two entirely different techniques of pattern dyeing are practised by Yoruba women. The first method consists of sewing or tying the cloth together in certain places before dyeing. In this way patches of cloth will remain untouched by the indigo vat and will appear as a white pattern on the dark blue cloth. This is the original method as the Yoruba name batik indicates. “Adire” means literally: to take, to tie and dye.
The second method, which is called “adire eleko” is not older than 1910. It seems that it was first practiced in Lagos and Abeokuta . This method consists of painting a pattern in starch cloth. The starch acts as a resist to the dye, and if after dyeing the cloth is washed, the pattern again appears in white on an almost black background.
The starch used for painting these patterns is cassava flour and it can be obtained in the market under the name of “lafun”. The “lafun” must be boiled together with alum to make a thick pudding. If no alum were added, the starch would dissolve in the indigo vat. The boiled starch is now called “Eko” and will be wrapped in “Ketemfe” leaves. In this way it will keep fresh for a couple of weeks, provided that the leaves are occasionally renewed.
Before applying the “eko” to it the cloth must not be washed. The design is always drawn on the starchy side.
To paint the pattern on cloth, a stencil may be used. Zinc or lead sheets are normally used.
One of the most famous stencil pattern is the coronation “adire”, of which there are many versions.
The drawing of the design is a far more laborious process when no stencil is used. The result, however, can be more alive and more attractive.
Usually a woman employs a number of children who help her in drawing the design. They are trained in this way to become “aladire”.
Each “adire eleko” has a special name, and each design on it also has a name. It is interesting to discover, that what seems to the stranger’s eye to be an abstract pattern, is really a representative drawing . Two of the most attractive “adire” are “eiyepe” and ” ibadandun”.
“Eiyepe” means ” All birds are here” . The various patterns on this cloth are called as follows:
Top line : Oni….Crocodile
Second line: Tadi reke…. A dance in which the dancer bends down low
Third line: Alangba….Lizard
Fourth line: Oga …..Chameleon
Fifth Line: Eiye Alapa… Bird with wings
Sixth line : Eiye rubutu…..A stout bird
Bottom Line: Oni…..Crocodile
“Ibadandun”, which can be roughly translated as ” we enjoy Ibadan” is an even more complex “adire”. Each line has got four distinct patterns, which are then repeated again on the second half of the cloth. Here are the names of the pattern:
Top line, left to right:
Pele oyo … A certain facial mark common in parts of Oyo
Sokoto.. Yoruba trousers
Eiye.. Bird
Ma fowo jepa ….” Do not spend money on eating ground nuts”
The four patterns are then repeated on the right half of the cloth.
Secondline, left to right:
Eiye alapa… A bird with wings
Gilasi……the Yoruba version of the English word “glass”
Aburanda …the Yoruba version of the English word “Umbrella”
Oke mapo….. Mapo hill
The four patterns are then side of the cloth
Thirdline, left to right:
Oke mapo… Mapo hill
Waka…a Mohammedan writing tablet
Opon iro…… Writing slate
Waya……Yoruba version of the English word “wire”
Fourth line, left to right:
Ogede …. Plantain
Eiye ogongo ….Ostrich
Ejo …… Snake
Igi ….. Tree
Fifth line,left to right:
Opon iro….. Writing slate
Ibo……name given to certain types of embroidery found on men’s gowns
Eiye abuke …. Hunchback bird
Shenge …. Another type of Adire
Sixthline, left to right.
Oke mapo….. Mapo hill
Aburanda ……Umbrella
Apamowo …..Handbag
Ogede were …..Small banana
Bottom line, left to right
Apamowo…. Handbag
Sokoto ….Yoruba trousers
Eiye ogongo ……. Ostrich
Waya …..Wire.
All patterns are repeated “
The Months Of The Yoruba Calendar ( (Awon Oshu Tabi OṢU KṒJṒDÁ)
According to the calendar of the Yoruba, this is year 10,058 (2016 AD). The Yoruba calendar (“KṒJṒDÁ”- ‘Ki ṓjṓ dá: may the day be clear(ly foreseen), calendar’) starts from the 3rd of June and ends on the 2nd of June the followingThe following are the months of the Yoruba calendar (check your month):
1. ṠḔRḔ -January
2. ÈRÉLE (Irele) -February
3. ḔRḔNA -March
4. IGBE -April
5. ḔBÍBÍ -May
6. ÒKÙDÚ -June
7. AGḖMṐ (Agẹmọ) -July
8. ÒGÚN -August
9. OWḖRḖ (Owewe) -September
10. ṐWARO (Owara) -October
11. BḔLU (Bẹlu) -November
12. ṐPḖ (Ọpẹ) -December year. Yorubas are found in Nigeria, Togo, Benin, Ivory Coast, Cuba, Brazil, Venezuela, Barbados and many other parts of the world.
Efunsetan Aniwura, The Powerful,Pretty And Rich Iyalode Of Ibadan.
Well, as usual, we bring to you another interesting flashback story, this one is in the western part of Nigeria, Ibadan to be specific. There was a great woman named Efunsetan Aniwura, well, you may want to learn more about her rise and fall.
This story was published according to the popular story teller and twitter user @cosmicyoruba’s narration. Find the interesting piece below:
Efunsetan’s Sculpture In Ibadan
Women in Yorubaland from time immemorial have always had an important role to play and possess a strong voice in the affairs of Yoruba society.
The date on which Efunsetan Aniwura became the Iyalode of Ibadan is not certain, but it has been situated around the 1860s. What is certain, however, is that she was the second lyalode of Ibadan.
Efunsetan Aniwura was of Egba origin, she was very rich, she had hundreds of slaves on her farms, with many others at home. She was involved in trading with Europeans, taking goods from the hinterland to the coast and bringing imported goods, especially arms and ammunition, back to the hinterland. Efunsetan was a big-time farmer and producer of food crops in Ibadan. At a stage in her rise to wealth and fame, she was said to have had as many as 2,000 slaves on her farms (Johnson). She was conferred with the title of Iyalode of Ibadan and in the early 1870s ranked among the social, economic and political elite in the city.
Efunsetan Aniwura rose to become a very powerful and wealthy trader in the 19th century, she is one of the few Yoruba women that has withstood the test of history. Oral tradition states that she had three large farms, and that no less than 100 slaves worked in each at a time. Apparently she owned over 2,000 slaves in her lifetime.
Like other Yoruba women traders, Efunsetan travelled across the land trading with all sorts of people. Her speciality was in arms and ammunition, she would lend these to warriors when they were going on military expeditions and it seems she also went to war a few times herself. She contributed to discussions on issues of war and peace due to her important position as an arms trader and thus had an influence in politics. She was the Iyalode (I like to translate this as Minister of Women Affairs although this may be limiting) of Ibadan. She is credited with the revival of the Alakija festival and is said to have performed the annual ceremony in dedication to Ori. Efunsetan also possessed “spiritual” prowess, “black magic”, “witchcraft” whatever you want to call it. I’ve read that she was beautiful, rich, audacious, proud, daring, someone who could not be crossed, fearsome…
It is said that Efunsetan’s downfall came when she crossed the wrong person herself. Aare Latoosa (also spelt Latosa) was a powerful general, warrior and warload who fought in the Kiriji wars. He also frequently borrowed arms from Efunsetan and in 1874, he was late in paying the debit he owed her causing Efunsetan to cease her usual support. As a result Latoosa set out on a military expendition without as much arms as he expected, when he returned he had a bone to pick with Efunsetan. Formally, he levelled three charges against her;
That she did not allow her forces to accompany him to war.
That she never sent him supplies during the war campaign.
That she did not come in person to meet him outside the town wall to congratulate him on his safe return.
This apparently started the battle between Latoosa and Efunsetan. According to Okunola and Ojo, Efunsetan was removed as Iyalode in that same year (1874), she was also heavily fined for her “error” all of which she paid. It is then suggested that Efunsetan tried to bribe other powerful people in order to seek Latoosa’s forgiveness, in vain.
The second issue that seriously affected Efunsetan is that of her presumed only daughter dying during childbirth in 1860. In her grief at not having anyone to inherit her wealth Efunsetan transformed, becoming cruel and bitter especially towards her slaves. She would physically assault and starve them, and often kill them extrajudically something that apparently did not happen to other slaves in Yorubaland. It is suggested that her aggressions were targeted towards women because she was childless after losing her only child, she would kill any of her female slaves that became pregnant and any male slave that proposed love. Due to her excessive behaviour, Efunsetan was eventualy found guilty of the contempt by the council of chiefs, the traditional court back in the day, but she refused the punishment of self-exile.
In the midst of this, there was a wider conspiracy to have Efunsetan murdered. This conspiracy involved powerful chiefs surrounding Latoosa. With the help of Kumiyilo (also spelt Kumuyilo), Efunsetan’sadopted son (this is important and I’ll come back to it later), they succeeded in hiring two slaves to bash Efunsetan’s head in while she slept. After this murder most foul, Kumiyilo was installed as the head of Efunsetan’s family. However the family protested and insisted on an investigation into Efunsetan’s mysterious death. Worried about an insurrection, Latoosa bowed to their pressure and summoned Kumiyilo for interrogation whereupon Kumiyilo named three of Latoosa’s close aides in the conspiracy to murder. In the end Kumiyilo was deposed as the head of the family and the actual murderers were executed.
The folkale from earlier and the account from Okunola and Ojo both paint the picture of a woman who grew too wealthy and too proud. According to them Efunsetan Aniwura went crazy over the loss of a daughter. Having no one to inherit her wealth, she became excessive in her wickedness, terrorising those under her charge before she was eventually murdered.
The most recent story I have heard was from the most awesome Ayodele. I learned that Efunsetan Aniwura was a rich and prosperous woman who had sex with her female slaves and had one killed when the slave became pregnant. That she was never married and never had a child that died in childbirth, so the whole story of her losing her mind is dodgy.
I agree that it is dodgy for several reasons. Firstly from the account above we know that Efunsetan’s downfall was due to her political rivalry with Latoosa. She was of sound mind before she crossed the powerful warlord, but once she did she is portrayed as crazy. Second, the account again states that Efunsetan had an adopted son, maybe she had adopted even more than this son because contrary to popular belief adoption is not new to Africa especially not to Nigeria where children have lived with people other than their birth parents for centuries (if you recall, Ahebi Ugbabe also had an adopted son). This stood out to me because if she had a son, Efunsetan had someone to give her wealth to and so had no reason to become the villian after the death of her daughter who we are not even sure existed.
I wonder if this is a classic example of history erasing a woman’s achievements. I will never get tired of pointing out how our current ideas on how our female ancestors lived are very different from the reality. We believe that they all married, lived “under” their husbands, never divorced, spent their lives in the kitchen while the men went out to work, never enjoyed sex, were all straight and so on. Powerful women like Efunsetan, who may have never married or had children and may have even been queer will have their stories snipped and trimmed, molded to become a warning for other women…so as to discourage them from craving power perhaps. Afterall the folklore states that Efunsetan disobeyed God, could this “God” have been Aare Latoosa? And as a punishment of her boldness, she eventually went insane, did she really go insane or did this only happen in the stories that were told of her?I personally like to imagine Efunsetan Aniwura as a bold, intelligent woman who seems to have been cheated later in life and in death. I will end this post sharing a few songs that praise Efunsetan.
The woman, who instils fear in others, the fearsome one, who slaughters slaves to celebrate Id-el-Kabir.
Efunsetan is one force, Ibadan is another. The valiant that challenges the Almighty God, if the most high does not answer her on time, Efunsetan leaves the earth to go and meet him in Heaven
*
Efunsetan, Iyalode.
One who has horses and rides them not.
The child ,who walks in a graceful fashion,
The great hefty woman who adorns her legs with beads;
Whose possession surpasses those of the Aare.
Owner of several puny slaves on the farm.
Owner of many giant slaves in the market.
One who has bullets and gunpowder,
who has gunpowder as well as guns;
and spends money like a conjurer.
The Iyalode who instils fear into her equals.
The rich never give their money to the poor.
The Iyalode never gave her wrappers to the
References:
Okunola Rashidi Akanji and Ojo Matthias Olufemi Dada, “Socio-Historical Crime Review on Efunsetan Aniwura, Bashorun Gaa and Aare-Ago Ogunrinde Aje”, The Journal of International Social Research, vol. 5, issue 22, Summer 2012
Misinterpretation Of Yoruba Word Akalamagbo
This morning I just want to correct the misinterpretation of Yoruba word for those of you that didn’t understood it very well, and misleading people here in africa and in diaspora.It is wrong to say: Akalamagbo ki npodun je laisoro ile( akalamagbo will never do without celebrating annual festival). Akalamagbo is a bird, but Yoruba is reffering to one certain plant that used to come out once in a year.
The correct word is, Agannaigbo ki npodun je laisoro ile (agannaigbo will never do without celebrating annual festival). (Otura araa)
This is the photograph of the leaf that is called agannaigbo that shown below, as I used to say that ifa is not just only a poetry, there are so many books out there that you people depend on, but let me tell you, if you don’t know practical aspect in ifa cosmology(roots, leaves and akose) you are not a qualified babalawo.
My people, I pray this morning that we shall witness many years on the earth, whenever agannaigbo comes to the earth, all plants in the farm used to germinated a new leaf, and they didn’t experience hardship, I pray this morning that we shall all celebrate a new things and never experience hardship in our life amen. ABORU ABOYE OOO
Madam Ibisomi-T’Elerin-Masa, Aka “Afala” (An Obatala Priestess), Mother Of Bishop Ajayi Crowther
Madam Ibisomi-T’Elerin-masa, aka “Afala” (An Obatala priestess), mother of Bishop Ajayi Crowther. A highly inspirational story of mother and child that were miraculously reunited after 25 years. This event happened on August 21, 1846. May this story inspire you to see hope even in the darkest moments of life.
Source : Samuel Crowther: The Slave Boy Who Became Bishop of The Niger – Jesse Page, 1888.
Funmilayo Ransome Kuti: The Lioness Of Lisabi
FULL NAME: Funmilayo Ransome Kuti
DATE OF BIRTH: 25 October 1900
OCCUPATION: Teacher,Politician
DECEASED
( 13 April 1978 (aged 77)
INTRODUCTION
Nigerian feminist and political leader who was the leading advocate of women’s rights in Nigeria during the first half of the 20th century.
Mrs Ransome-Kuti meets Sir Alhaji Tafawa Balewa, first prime minister of Nigeria
REPUTATIONS
She was a teacher, political campaigner, women’s rights activist and traditional aristocrat. She served with distinction as one of the most prominent leaders of her generation. She was also the first woman in Nigeria to drive a car.
Ransome-Kuti’s political activism led to her being described as the doyen of female rights in Nigeria, as well as to her being regarded as “The Mother of Africa.” Early on, she was a very powerful force advocating for the Nigerian woman’s right to vote. She was described in 1947, by the West African Pilot as the “Lioness of Lisabi” for her leadership of the women of the Egba clan that she belonged to on a campaign against their arbitrary taxation. That struggle led to the abdication of the Egba high king Oba Ademola II in 1949.
EARLY LIFE AND BACKGROUND
The iron lady Funmilayo Ransome Kuti was born to Yoruba parents, Daniel Olumeyuwa Thomas and Lucretia Phyllis Omoyeni Adeosolu. She was named Francis Abigail Olufunmilayo. Her father was a son of a repatriated slave from Sierra Leone, who traced his ancestral history back to Abeokuta in what is today Ogun State, Nigeria. He became a member of the Anglican Faith, and soon returned to the homeland of his fellow Egbas, Abeokuta.
She attended the Abeokuta Grammar school for secondary education, and later went to England for further studies. She soon returned to Nigeria and became a teacher. On 20 January 1925, she married the Reverend Israel Oludotun Ransome Kuti.
He also defended the commoners of his country, and was one of the founders of both the Nigeria Union of Teachers and of the Nigerian Union of Students.Well educated with a colonial education and a Christian background, she was radicalized through the actions of the British occupation of Nigeria: its racism, sexism and economic violence. Ransome-Kuti received the national honor of membership in the Order of Nigeria in 1965. The University of Ibadan bestowed upon her the honorary doctorate of laws in 1968. She also held a seat in the Western House of Chiefs of Nigeria as an oloye of the Yoruba people.
Traditionally, Yoruba society was divided into male and female administrative sections. Although men in Nigeria held the position of clan chiefs, women had traditionally held political authority which was shared with men, particularly concentrated in areas of trade. With the coming of formal colonial rule through the Berlin Conference of 1884, the British authorities occupying Nigeria restructured the governance of the society: establishing the position of “Warrant Chiefs” as middle men to act between the traditional authorities and those of the colonizers, elevating the traditional and largely symbolic position of clan chief to a political power broker and created the Sole Native Authority, to which only the men holding local political power were admitted.
CAREER AND HEROIC WORKS
Throughout her career, she was known as an educator and activist. She and Elizabeth Adekogbe provided dynamic leadership for women’s rights in the 1950s. She founded an organization for women in Abeokuta, with a membership tally of more than 20,000 individuals spanning both literate and illiterate women.
Ransome-Kuti launched the organization into public consciousness when she rallied women against price controls that were hurting the female merchants of the Abeokuta markets. Trading was one of the major occupations of women in the Western Nigeria at the time. In 1949, she led a protest against Native Authorities, especially against the Alake of Egbaland. She presented documents alleging abuse of authority by the Alake, who had been granted the right to collect the taxes by his colonial suzerain, the Government of the United Kingdom. He subsequently relinquished his crown for a time due to the affair. She also oversaw the successful abolishing of separate tax rates for women. In 1953, she founded the Federation of Nigerian Women Societies, which subsequently formed an alliance with the Women’s International Democratic Federation.
Funmilayo Ransome Kuti campaigned for women’s votes. She was for many years a member of the ruling National Council of Nigeria and the Cameroons party, but was later expelled when she was not elected to a federal parliamentary seat. At the NCNC, she was the treasurer and subsequent president of the Western NCNC women’s Association. After her suspension her political voice was diminished due to the direction of national politics, as both of the more powerful members of the opposition, Awolowo and Adegbenro, had support close by. However, she never truly ended her activism. In the 1950s, she was one of the few women elected to the house of chiefs. At the time, this was one of her homeland’s most influential bodies.She founded the Egba or Abeokuta Women’s Union along with Eniola Soyinka (her sister-in-law and the mother of the Nobel Laureate Wole Soyinka). This organisation is said to have once had a membership of 20,000 women. Among other things, Funmilayo Ransom Kuti organised workshops for illiterate market women. She continued to campaign against taxes and price controls
HER LEGEND
In 1918, a colonial tax on palm oil to be paid by all men in Nigeria had caused major uprisings; in 1929 the British extended taxation to women and also goats which were usually the personal possessions of women. As soon as the rumours of such a taxation were confirmed, the women of Nigeria rose up. After an initial incident where a Warrant Chief had attacked a female householder and thousands of local women had encircled his home, singing songs, attacking the house before insisting on his resignation and dragging him to the courthouse to be tried for assault, huge gatherings of women appeared across Nigeria protesting at Warrant Chief’s offices, burning courts and European owned shops demanding an end to the tax. The Aba Women’s Rebellion eventually ended in bloodshed after two months on December 17th 2029 as 32 women were killed when the British military fired into a crowd of protesting women.
Although some compromises were made to the governance structure and methods of collection, the tax on women remained in place. By the late 1940s, the burden of taxation was becoming unbearable as the colonial authorities squeezed more and more from its protectorates in the aftermath of the Second European War. Funmilayo Ransome-Kuti, then the headteacher of a local school, who had previously set up several organisations bringing together middle-class women, had heard of the struggles of the market women and the fightback that they had started and established the Abeokuta Women’s Union – an explicitly political organisation uniting the working class market women with middle class women. This was designed to challenge both colonial rule and the patriarchal structure. Two hundred thousand women joined.
From the initial demands of an end to the taxation regime, the confidence and demands of the AWU grew with proposals to replace the flat rate tax on women with taxation on expatriate companies, investment in local initiatives and infrastructure including transportation, sanitation and education and the abolition of the Sole Native Authority and its replacement with a representative form of government, including women.
Mrs Ransome-Kuti addressing a gathering
The Abeokuta Women’s Union was a well organised and disciplined organisation. Mass refusal to pay the tax combined with enormous protests, organised under the guise of “picnics” or “festivals”. The response from the authorities was brutal as tear gas was deployed and beatings were administered. Anikulapo-Kuti ran training sessions on how to deal with this threat, teaching women how to protect themselves from the effects of tear gas and how long they had to throw the canisters back at the authorities.
The British colonizers teamed up with their local lackeys to subdue the women. At one protest, the “ORO” stick was brought out – a symbolic artifact of the secretive male cult of the Ogboni – supposedly imbibed with great powers, and the women were instructed to go home before evil spirits overcame them. When the women shrank back in fear, Ransome-Kuti grabbed the stick, waved it around declaring that the women now had the power before taking it with her displaying it prominently in her home. This action gave her a reputation of fearlessness and courage that led 50, 000 women to follow her to the home of Alake of Egbaland (Alake Ademola), the “pseudo-king” of Western Nigeria and a colonial stooge. As the women protested outside the king’s house, they sang in Yoruba:
“Alake, for a long time you have used your penis as a mark of authority that you are our husband. Today we shall reverse the order and use our vagina to play the role of husband.”With this unified action and song they chased him out of the house, condemning him to exile on threat of castration This.actions resulted in the king’s abdication.
Madam Ransome-Kuti`s’s international career began when together with her husband and their close friend Ladipo Solanke created the infamous West African Student’s Union (WASU). They provided support for West African students studying in London in 1925, WASU promoted nationalist and anti-colonial movements in British West Africa. A list of life long members of WASU reads like a WHO’s WHO of West African leaders and activists: Dr Nnamdi Azikiwe, Chief H O Davies, Aliyi Ekineh, H A Korsah of Gold Coast, Dr Taylor-Cummings of Sierra Leone, the Alake of Abeokuta, Emir of Kano and Asantehene of Ghana. Kwame Nkrumah and Joe Appiah were vice presidents in 1946. WASU was a huge influence on many West African students of the day and played a major part in the independence movements of West African countries. FRK and her husband acted as agents in Nigeria raising funds and distributing pamphlets for the union.
FRK (right) with her sister
Mrs Anikulapo-Kuti embraced her Yoruba heritage and worked to give pride back to the colonized, insisting that children at her school were registered using their African, rather than European names. She abandoned her Western style of dress, favoured by middle class women in the late 40s, adopting the traditional wrapped cloth of the lower classed market traders, and gave speeches exclusively in Yoruba, necessitating the British to find translators to interpret her words.
She also oversaw the successful abolishing of separate tax rates for women. In 1953, she founded the Federation of Nigerian Women Societies which subsequently formed an alliance with the Women’s International Democratic Federation, an organisations and movements through which Kuti campaigned for women’s rights to education, employment and political participation.
Mrs Kuti Pulls a Large Crowd
Funmilayo Ransome Kuti campaigned for women’s votes’ She was for many years a member of the ruling National Council of Nigeria and the Cameroons party, but was later expelled when she was not elected to a federal parliamentary seat. At the NCNC, she was the treasurer and subsequent president of the Western NCNC women’s Association. After her suspension her political voice was diminished due to the direction of national politics, as both of the more powerful members of the opposition, Awolowo and Adegbenro, had support close by. However, she never truly ended her activism. She and Elizabeth Adekogbe provided dynamic leadership for women’s rights in the ’50s. In fact, in the 1950s, she was one of the few women elected to the house of chiefs. At the time, this was one of her homeland’s most influential bodies.
She founded the Egba or Abeokuta Women’s Union along with Eniola Soyinka (her sister-in-law and the mother of the Nobel Laureate Wole Soyinka). This organisation is said to have once had a membership of 20,000 women. Among other things, Fumilayo Ransom Kuti organised workshops for illiterate market women. She continued to campaign against taxes and price controls.
In 1955 the Rev Ransome-Kuti died of cancer. The next 30 years saw Funmilayo Kuti struggle to build and run a series of schools with and without support from local and national government. She also became involved with a series of land litigations which cost her and her children dearly and none of which she was able to win. One of the family properties that became the center of controversy and probably the most infamous sites in Lagos was that which was located at 14 Agege Motor Road. The property had been occupied by FRK’s musician son, FELA. FELA’s music and lyrics were highly critical of Nigerian governments. Fela was a champion of traditional African culture and like his mother a Pan-Africanist. 14 Agege Motor Road had become a commune which Fela called Kalakuta Republic and had changed his name from Ransome Kuti to Anikulapo Kuti meaning “warrior who carries strong protection”.
During the Cold War and before the independence of her country, Funmilayo Kuti travelled widely and angered the Prior to independence she founded the Commoners Peoples Party in an attempt to challenge the ruling NCNC, ultimately denying them victory in her area. She got 4,665 votes to NCNC’s 9,755, thus allowing the opposition Action Group (which had 10,443 votes) to win. She was one of the delegates that negotiated Nigeria’s independence with the British governmen as well as British and American Governments by her contacts with the Eastern Bloc. This included her travel to the former USSR, Hungary and China where she met Mao Zedong. In 1956, her passport was not renewed by the government because it was said that “it can be assumed that it is her intention to influence … women with communist ideas and policies.” She was also refused a U.S. visa because the American government alleged that she was a communist.
Prior to independence she founded the Commoners Peoples Party in an attempt to challenge the ruling NCNC, ultimately denying them victory in her area. She got 4,665 votes to NCNC’s 9,755, thus allowing the opposition Action Group (which had 10,443 votes) to win. She was one of the delegates that negotiated Nigeria’s independence with the British government.
Achievements
One of the women elected to the native House of Chiefs, serving as an Oloye of the Yoruba people
Ranking member of the National Council of Nigeria and the Cameroons
Treasurer and President Western Women Association of the National Council of Nigeria and the Cameroons
Leader of Abeokuta Women’s Union
Leader of Commoners Peoples Party
Leader of Nigeria Women’s Union
Winner of the Lenin Peace Prize
POPULAR QUOTES:
“Alake, for a long time you have used your penis as a mark of authority that you are our husband. Today we shall reverse the order and use our vagina to play the role of husband.”
DEATH
In 1978 she was assassinated by the Nigerian Authorities at the Kalakuta Republic – a commune established by her son Fela, after it was raided by over a thousand Nigerian soldiers acting under orders from General Obasanjo. Kalakuta was often raided by the police and armed forces as was his club “the Shrine”. Obasanjo was angered by Fela’s criticism of the military as “zombies” who intimidated ordinary Nigerians while allowing the corruption and exploitation of communities to go unchecked. On February 18th 1977 Kalakuta Republic was surrounded by a thousand armed soldiers (The present president of Nigeria, Olusegun Obasanjo was then Supreme Commander of the military dictatorship of the day). That day, FRK together with Fela’s brother Bekolari, Fela’s many wives and Fela himself. This raid was a particularly brutal one. The soldiers armed with bayonets and clubs stormed the compound without any warning and began to beat people, destroy property and strip women naked.
Achievements
One of the women elected to the native House of Chiefs, serving as an Oloye of the Yoruba people
Ranking member of the National Council of Nigeria and the Cameroons
Treasurer and President Western Women Association of the National Council of Nigeria and the Cameroons
Leader of Abeokuta Women’s Union
Leader of Commoners Peoples Party
Leader of Nigeria Women’s Union
Winner of the Lenin Peace Prize
POPULAR QUOTES:
“Alake, for a long time you have used your penis as a mark of authority that you are our husband. Today we shall reverse the order and use our vagina to play the role of husband.”
DEATH
In 1978 she was assassinated by the Nigerian Authorities at the Kalakuta Republic – a commune established by her son Fela, after it was raided by over a thousand Nigerian soldiers acting under orders from General Obasanjo. Kalakuta was often raided by the police and armed forces as was his club “the Shrine”. Obasanjo was angered by Fela’s criticism of the military as “zombies” who intimidated ordinary Nigerians while allowing the corruption and exploitation of communities to go unchecked. On February 18th 1977 Kalakuta Republic was surrounded by a thousand armed soldiers (The present president of Nigeria, Olusegun Obasanjo was then Supreme Commander of the military dictatorship of the day). That day, FRK together with Fela’s brother Bekolari, Fela’s many wives and Fela himself. This raid was a particularly brutal one. The soldiers armed with bayonets and clubs stormed the compound without any warning and began to beat people, destroy property and strip women naked.
Kalakuta after the attack
Her coffin was sent to the Dodan Barracks in Lagos, General Olusegun Obasanjo’s residence together with a newly written song “Coffin for a Head of State”.
FRK and her son,Fela
In August 2012, one of her grandsons, musician Seun Kuti responded to questions from fans and friends on Channels Television Nigeria’s hangout via Google+. Seun Kuti said his grandmother was murdered by the Federal Government and asked the Federal Government to apologise to his family for the death of his grandmother, Funmilayo Kuti, before considering immortalising her by putting her picture on the proposed N5000 note. As of 3 September 2012, the Nigerian government has yet to respond to his request nor apologized. Several protest groups have begun to form on social media adding pressure for a government apology. The N5000 proposal was
Iwa L’oba Awure/Character Is The King Of Charms For Progress.
Two friends named Temiyemi (meaning uncompromising person) and Omoluabi (meaning nice person) visited a spiritualist so that they have progress in their business.They both own supermarkets separately. The spritualist gave each of them a spritual bottle of water to sprinkle at their shops to attract more customers.
They did as directed. At Temiyemi’s shop, the customers would come to look at various items still thinking what to buy, the owner would shout at them, “if you don’t want anything, go to hell and disappear from my shop”. The customers started disappearing gradually and never came back. (Do you blame them?
On the other hand, Omoluabi would offer the customers seats and treat them nice. As a result, many customers run to the shop. Omoluabi has tremendous progress.
Now Temiyemi complaints that the charm doesn’t work.
Before you accuse your pastor, imam, babalawo, orisa priest or priestess of incompetence, have you checked your character?
If you’ve ever toured the ancient city of Abeokuta in Ogun State, Nigeria, and happened to visit the famous Olumo Rock which stands towering majestically over the town, it’s likely that you’ve met the Rock guides who would have told you the history and the Myths of Olumo Rock.
Olumo Rock
Source
According to history, the massive edifice of nature which was named ‘Olumo’ – meaning ‘God molded this’, was a safe haven for Egba indigenes during war times in the 19th century. The Rock perfectly hid the people such that the enemy – warriors from Dahomey (now present day Republic of Benin), could never get to locate them. For a long time, they lived within the confines of the rock, they were able to farm and feed and shelter themselves. There was even the discovery of water that dripped within the rock which was said to be highly medicinal. Some eventually saw the rock as a deity that protected the Egba people till this day. Somewhere on the mid-base of the rock is a shrine where priests came to honor the deity of the rock.But in all these the one aspect of Olumo Rock which till today still baffles me is the Myth behind the Serpent that turned into stone.
I had heard the story a number of times since my younger years but I wanted to validate it. According to what I heard, the snake had somehow crawled onto the rock which was somewhat a taboo or an offence for such an animal and so the deity of the rock in anger turned the snake into stone. Another version said it was some powerful enemy of the indigenes who turned into a snake and climbed the rock with the hope of discovering where the people were hiding. The Rock deity in defense of the people then struck the snake with lightening and the snake turned into stone.On visiting the Olumo Rock, I asked about the snake and was shown where it was. It laid stiff on top a round rock in an obvious attempt to slither its way across the rock surface. From a distance it looked like some thick root of a tree sticking out but on closer view I noticed that it actually was a snake with its mouth partially opened. A part of the mouth seemed to have broken probably due to long time exposure.The guides didn’t seem to be able to tell a viable story about the snake. I was later to learn that the Rock used to have some elderly individuals who were guardians of the rock but had passed on with time. One of them still had her grave situated under the rock and her house still stood opposite the grave. The guardians were the ones who would know the true story behind the snake. But I fear the story may have been lost in time as this generation passed on and left nothing much for the younger generation to comprehend.
The mystery intrigued me. I wondered wether there was any way in which nature could turn a living entity into stone. I’m still not sure there is. I searched through the internet, eager to find any stories behind this myth but found nothing.I questioned the believability of this phenomenon. If this was just a dead snake, it should have decomposed totally but that was not the case. It was also hard to just say it’s a carving because of its positioning; it would have been hard if not impossible to carve it the way it appeared on the rock. Yet it was stiff and carried the same grey color as the rock. Further down the rock formation was a carving done by local artistes, which was totally different from what the snake looked like. The area was out of bounds, otherwise I would have moved closer to investigate very well. I could only snap a picture with my phone.And so the mystery of the stone snake remains hanging…a question I’m dead curious about finding its answer. Does anyone know anything about this stone serpent?
History Of Ondo Town
Sitting among the thickly forested planes that characterize south-western Nigeria are the towns and communities that make up the Ondo Kingdom. Located some 300 kilometers to the north-east of Lagos, Nigeria’s economic nerve center and 45 kilometers west of Akure, the Ondo State capital, the Kingdom is easily reached by road from all parts of the country.
The Ondo people are one of the largest Yoruba subgroups, situated in the eastern part of the Yoruba¬speaking area of Nigeria. The weather elements that characterize the region are those typifying the rainforest region of Sub-Sahara Africa.
The descent of Ondo people, as well as the geography of the Kingdom does not reflect any significant deviation from those of other towns and communities peopled by the Yoruba of south-western Nigeria, who are virtually agreed on the common paternity of Oduduwa. However there exists still, as in most historical collections, about three separate accounts that explain the origin of the Ondo people. While the people of the Kingdom, almost in unison rejected a version that links its origin to the old Benin Kingdom in present day Edo State, as being the invention of its proponents, there seems to be some level of convergence on the other two accounts which trace the origin of the people to Ife and Oyo respectively. While an outright invention of any historical account, as attributed to the Benin Kingdom version, may be unlikely, the symmetry of the more widely held versions of the origin of the people are herein reflected with the major dissonance being in the origin from either Oyo or Ife. But on a broad outlook, the two accounts seem to point towards the same direction, as those in Oyo originally migrated from Ife, the ultimate source of all Yoruba.Oduduwa, the progenitor of the Yoruba was one of the sons of Lamurudu, who was believed to have migrated from Mecca, Saudi Arabia, after some sectarian disagreement. He held the title of Olofin Adimula before he left Mecca. This perhaps explains why most Yoruba Obas are still referred to by that title to date. Oranmiyan, one of the sixteen sons of Oduduwa who left Ile-Ife, probably out of sheer ambition or mere adventure, was the first Alaafin of Oyo and the father of Oluaso, who gave birth to Pupupu, the first paramount ruler of Ondo Kingdom.Pupupu, a female, was one of the twin children of Oba Oluaso, who was said to have reigned in Oyo in the 15th Century. The other twin, a male, was named Orere. Twin birth in those days was considered an abomination and a strange phenomenon, Esemawe, as a historical source interpreted it. Conventionally, the twins and their mother were instantly put to death, to prevent the imminent bad omen which was believed to be synonymous with their arrival. But because Olu, the mother of the children was one of the favorites of the King, her life and those of the twins were spared. They were however with an entourage of slaves under the guidance of a hunter called Ija, sent out of the palace with a beaded crown and an Akoko tree, signifying their royalty. Those were to accord them the dignity and the reverence due to royalty. Again, their father against the tradition of multi tribal marks of Oyo, incised two long tribal marks, one on each side of the cheek. Oluaso was apparently conscious of the fact that he may not set his eyes on the children for a long time, hence those facial marks were incised on them, so that they would be recognisable any time they were seen or if they came back home. This explains the origin of the tribal marks of Ondo to date.The group wandered through the forest till they got to a place called Epin, near Gbere, whose inhabitants were referred to as Ibariba. They were well received and catered for until the death of Oba Oluaso in 1497. They headed back to Oyo when the succeeding king did not treat them fairly, but Onigbogi, the reigning king had to send them back to a virgin land compassed about by Ife, Ijesha, Ekiti, Ado(Benin) and Ijebu communities. They later got to Igbo Ijamo (the forest discovered by Ija). The group apparently stayed in this place for some time. Eventually they found lgbo Ijamo unsafe and therefore continued their journey eastward, until they finally got to a place called Epe, not far from the present Ondo town.
They were in Epe for many years and as they~ journeyed on, they passed through a hill which is today known as Oke Agunla and one of the communities that make up the present day Ondo Kingdom. From this hill, they spotted some smoke and headed in its direction. There they met a man called Ekiri one of the original inhabitants of the area. The Ifa oracle, as was the usual practice then, was consulted on the prospects of the newly found location. The oracle instructed them to take along with them a yam stake (edo), as their walking stick. They were to poke the stick into the ground as they went along their way, and wherever the stick didn’t bond with the land, they were to settle.
The group left Epe and proceeded as instructed by the oracle until they got to a place where the yam stake did not penetrate the ground. The group chorused in surprise Edo du do, (The yam stake would not stick in). According to oral history, the word Ondo is a contraction of the sentence “Edo du do”. When the group arrived in Ondo, they met the Ifore, the Idoko and the Oka people. These indigenous inhabitants recognized the royalty of the new arrivals and readily ceded to them the authority to rule over the territory. And in due course, the original inhabitants of Ondo were assimilated into the culture of the new comers. It remains a reference point however that the Idoko and Ifore settlers still maintain a kind of separate political structure which is akin, in many respects, to that of the larger Ondo community. As time went on, the people spread to form other settlements like lgbindo, lgbado, llu-nla, Odigbo, Ajue. Igunsin, etc.By and large, the Ondo people still regard Epe, a relatively small town, seven miles from Ondo, on the Oke-lgbo road, as their original town (Orisun), from where they migrated to their present location. Up until now, many Ondo festival and rituals have Epe as their source. Pilgrimages are sometimes made to Epe for some of the festivals. Historical account also has it that at the demise of the Osemawe, his head was usually buried in Epe while the remaining part of his body was in Ondo.
It is also worthy of note that a historical account holds that Olu, the twin brother of Pupupu, actually settled down in Ile-Oluji and became its first traditional ruler. This may also explain the close link betweenOndo and Ile-Oluji, who are actually descendants from siblings of same parentage.
To date, forty three Obas have reigned in Ondo after Pupupu, the first Osemawe
.Orik
i IbadanIlu Ajayi, o gbori Efon se filafila.
Ilu Latosa, Aare-ona kakanfo
Ibadan Omo ajoro sun.
Omo a je Igbin yoo,fi ikarahun fo ri mu.
Ibadan maja-maja bii tojo kin-in-ni, eyi too ja aladuugbo gbogbo logun, Ibadan ki ba ni s’ore ai mu ni lo s’ogun. Ibadan Kure! Ibadan beere ki o too wo o, Ni bi Olè gbe n jare Olohun.
B’Ibadan ti n gbonile bee lo n gba Ajoji. Eleyele lomi ti teru-tomo ‘Layipo n mu.
Asejire lomi abumu-buwe nile Ibadan.
A ki waye ka maa larun kan lara, Ija igboro larun Ibadan.THE BIOGRAPHY OF CHIEF (DR.) HUBERT ADEDEJI OGUNDE (THE DOYEN OF AFRICAN THEATRE)
PROLOGUE
History of African opera, play, drama and theatre would be incomplete without mentioning the name of this great and very industries dramatist, who more than any contributed in no small measure to the commercialization of drama in Nigeria, West Africa as whole. To many, he was the doyen of African theatre, father of Yoruba operatic theatre, a resounding pioneer of the Nigerian drama. Very often referred to as ‘Father of Nigeria folk opera’.
EARLY LIFE
Olooye Hubert Adedeji Ogunde was a folklorist, Nigerian actor, playwright, musician, dramatist, theatre manager, policeman, teacher, teetotaler, human right activist, seer, prophet and a nationalist of class. Like any mortal, was born into a modest but reputable family of Mr. Jeremiah Dehinbo Ogunde and Mrs. Eunice Owotunsan Ogunde on Monday July, 1916 at Ososa in Ogun State.
Elder Ogunde was a pastor at the Baptist Church, Ijebu lfe and disciplinarian, whose father and forebears were Ifa worshippers and founders of Ososa town. While Madam Eunice Ogunde was a trader whose parents were also enthusiast of Ifa deity. Ogunde’s Mother was a pagan at the time he was born. But after his birth she was converted to Christianity. The duo raised and taught their children about African culture and demagogues. An act which helped young Ogunde in later life. At the age of nine, young Ogunde entered Saint John’s Primary School, Ososa for his elementary education and left the school in 1928 for Saint Peter’s Faji School, Lagos State where he was until 1930. Between 1931 and 1932, Ogunde was at Wasimi African School, Ijebu-Ode. His graduation from Wasimi African School actually marked end of his entire formal education. He altogether spent approximately seven years acquiring formal education. Despite his few years in formal education, Ogunde’s command of English was not only excellent but much better than many university graduates of his time.OGUNDE: A TEACHER AND CHURCH ORGANIST
Between the ages of 17 and 25 (1933-1941) young Ogunde was a teacher at Saint John’s Primary School, Ososa and a dedicated church organist. As a pupil teacher, Ogunde taught in the elementary classes for eight years, an act which was predominant among few educated Nigerians at the time. He organized his first band as a teacher at Oke-Ona United School, Abeokuta. It was during this period he developed special skills for opera and folklore, which in later life launched him becoming the greatest Nigerian folklorist of all time.
OGUNDE: A POLICE OFFICER
After about eight meritorious years in the teaching profession, it was during an holiday in Ibadan that he joined the Nigeria Police Force in December, 1941, a bid to better serve his motherland. He was later to be transferred on training to the Police Training School, Enugu which later led to his appointment as a Third Class Police Constable. As a police constable, Ogunde was diligent and performed his duties with all his brains. For this, he was transferred to Nigeria Police Force ‘C’ Division, Ebute-Meta, Lagos. By March, 1945, approximately four years in the Nigeria Police Force, Ogunde resigned from the Force in order to pay full attention to his passion –acting. His passion for opera was mind-boggling. His resignation was spurred by reckless and gross misconduct of the colonial regime, which was demonstrated by Ogunde in his much talk about 1945 opera entitled ‘Worse Than Crime. The opera was a political satire on the colonial masters which set to establish that ‘Colonialism in any shape or form is worse that crime. This earned Ogunde and Mr. G.B. Kuyinu (his co-director) two days in the Police custody. The opera was staged at Glover Hall and Late Dr. Nnamdi Azikiwe Chaired the show.
However, Mr. Ogunde’s altruism also pushed him to produce an opera ‘Strike and Hunger’ in 1945. The opera was topical. ‘It narrated the events leading to the famous general strike by trade unions for better wages, cost-of-living allowances and improved conditions of service. The strike began in late June 1945 and lasted for forty-four days. This play shoots Ogunde into national prominence.RTH OF OGUNDE’S DRAMA
Monday, June 12, 1944, was a special day in the life of young Ogunde. He was supported and sponsored by Church of the Lord, Ebute-Meta to produce his first and oldest opera. The Garden of Eden and The Throne of God at the Glover Memorial Hall, Lagos. The content of the opera was biblical. It enunciates the fall of man and his expulsion from the Garden of Eden. The folk dance by Messrs Hubert Ogunde and G.B. Kuyinu were loudly, Mr. E.O. Adeleke, Miss M. Samuel, Miss M. Adenuga, Miss C. Bajomo, Miss K. Ashabi and Mrs. King. The audience that night which was over 1000 all clamoured for a repetition of the play at no distant date.
In 1945, the success recorded in ‘The Garden of Eden and The Throne of God’ motivated Ogunde to establish his first company the ‘African Music Research Party’. This was an amateur dramatic society. As the saying goes ‘Rome was not built in a day’ this was the first professional step taken by Ogunde in his newly drama career.
In the wake of 1946, Ogunde turned professional with the production of the ‘Tiger’s Empire’ which was his first opera as a professional under his company (African Music Research Party). Although, Ogunde was warned by the Police for showing the ‘Tiger’s Empire’. The opera was showed throughout the defunct Western Region. In 1946, Ogunde was banned from staging the opera in Jos, Northern Nigeria. This also earned him …..£125 fine. At this point he took his company outside the border of Nigeria to Dahomey, present day Republic of Benin; this marked his first international outing.
In September 1946, Ogunde felt the need for training and development as a professional playwright; he applied for passports and UK Visas alongside with his companion Miss Clementina Ogunbule who will later become Mrs. Ogunde (Late Mrs. Adesewa Ogunde-Mama –Eko). Unfortunately, he was refused. This refusal led to another confrontation with the government. To this end, the media supported him and by March, 1947 Passports and Visas were granted to Ogunde and his partner.
In England 1947, Ogunde was admitted into Buddy Bradley School of Dancing at the Piccadilly Circus, London. This is the root of his much talk about aesthetic dances in his plays.
On his return from Britain, in October, 1947, the company name was changed from ‘African Music Research Party to Ogunde Theatre party’ this might be due to the exposure and influence of Great Britain on Mr. Ogunde. That Ogunde financed his trip unaided indicated not only the success and popularly of his Party but also his financial achievement in a short space of time.’ And before December 1947, Ogunde had become ‘Nigeria’s theatre king’.
In 1948, ‘Ogunde Theatre Party’ travelled to the Gold Coast (now Ghana) to perform the popular opera entitled ‘King Solomon’. This outing was disastrous as majority of his Ghanaian audience did not understand Yoruba. He returned to ‘Nigeria penniless after owing his cast a month’s salary and the lorry-owner the fare.’ But as a determined entity, Ogunde did more research on the Ghanaian audience, put together a variety of programme and called it ‘swing The Jazz’ and this time, the tour was not only a success, but profitable.
Between 1949 and 1950, hardworking Ogunde had extended his works to other parts of West Africa including the Ivory Coast (now Cote d’lvoire). ‘Ogunde Theatre Party’ was banned in Kano (also in Kaduna and Makurdi) in May 8, 1950, for staging the social lampoon opera titled ‘Bread and Bullet’ and was arrested for sedition. He was charged to court later discharged but fined ….£6 for posting posters for the play without prior permission from the government. Moreover, towards the end of 1950, ‘Ogunde Theatre Party’ was changed to ‘Ogunde Concept Party’.
In 1951, Ogunde marked the seventh year anniversary of his theatre with the production of the opera ‘My Darling Fatima’. For almost the next decade, Ogunde produced eight more plays and also toured the nooks and crannies of Nigeria, West Africa and thewhole.
In 1960, Ogunde was invited to produce a play ‘Song of Unity’ for Nigeria at independence. The play was staged at Glover Hall, Lagos and commissioned by Nigerian Government to mark the independence of Nigeria. Ogunde changed name again to ‘Ogunde Theatre’ a name that stuck on him till today. Between 1960 and 1963, no single song or play as written by Ogunde. He only concentrated in the review modification of his numerous works to fit into the taste of the early 60s.
In 1964, there was a political tumult in the then Western Nigeria. Chief Awolowo was incarcerated on treason accusation and Chief Ogunde, wrote the highly controversial account for his indictment entitled it ‘Yoruba Ronu (Yoruba Think!). This account put him at loggerhead with Chief S. L. Akintola who was at the time Premier of Western Region since the play directly attacked him and his government. For this, Ogunde Theatre was banned for two years (1964-1966). And in reaction to his ban. Mr. Ogunde produced ‘Otito Koro’ (Truth is Bitter). This ban had grave financial effect on him since majority of his audience were in the Yoruba speaking Western Region.
Ironically, Yoruba Ronu was a prophesy of days to come. And by January 15, 1966, the prophesy came to past and Akintola’s government was not ousted out of power, but many had paid with their lives. The military had taken over and on request; the ban on Mr. Ogunde and his company was lifted by Lt. Col. F.A. Fajuyi, the newly appointed governor of the Region.
In 1967, Ogunde Theatre has grown into an institution. The theatre was to represent the Nigerian government at Expo 67 in Montreal, Canada. The Theatre utilized this opportunity, stop by in the US and performed in the famous Apollo Theatre in Harlem, New York City.
In 1968, Ogunde Theatre was also invited to perform at the International LIangollen Eisteddfod, North Wales and Fairfield Hall, Croydon, Great Britain. Ogunde also produced ‘Ire Olokun’ ‘Keep Nigeria One’ and ‘Mama Eko’ in the same year.
In 1969, Ogunde Theatre reached an important milestone, as he took 45 member dance troupe abroad and perform extensively in Britain and Europe with a special production called ‘Oh Ogunde’ and also while in London produced ‘Obanta’ and ‘Ogun Pari’ (War is over) In addition, Ogunde Theatre performed in the Municipality Milano in Italy that same year.
Between 1970 and 1989 Ogunde staged “Ewe Nla’, Iwa Gbe Mi’, Onimoto’, ‘Kehin S’okun’, ‘Muritala ‘Muhammed’, ‘Ore ni won’, Igba T’ode and ‘Orisa Nla’. In 1979, Ogunde veered into movie production with the blockbuster film-Aiye. He followed this the following year with ‘Jaiyesimi’ in 1980, ‘Aropin N’tenia’ in 1982 and ‘Ayanmo’ in 1987. And by 1990, Ogunde briefly featured in the popular movie; ‘Mr. Johnson’. Sadly, it was while in the location of the film ‘Mr. Johnson’, which was in collaboration with a UK based English producer that he was taken abroad on a chartered private jet and he passed on. In all, Ogunde wrote over sixty plays/opera, produced four films and 99 songs.
Mr Ogunde also had a TV programme called ‘The Hubert Ogunde Show’ on NTA for about a year (1971-1972).
Ogunde founded the Union of Nigerian Dramatists and Playwrights and became its first president. The Union is today called ‘Association of Nigeria Theatre Practitioners (ANTP). Hence, the ANTP presently boast of membership in there hundreds and professional travailing Theatre companies throughout Nigeria.
In 1975, the Union of Nigerian Dramatists and Playwrights rejected the invitation of the South African Troupe to stage Ipi Tombi’ to mark the official of the National Theatre, Iganmu. Ogunde‘s objection in capacity of president of the playwrights was that an indigenous company should have the honour.
Ogunde was invited by the Federal Government of Nigeria in 1986 to demonstrate if the formation of a national troupe is viable. This led to what is now known as the ‘Ososa Experiment’. It was the success of this experiment that led to the formation ofof the National Troupe of Nigeria. He thus became its first Artistic Director/Consultant.
However, at the time the Nigerian film industry was using 18mm analogue camera, Ogunde was already using a 35mm analogue camera.
Ogunde was a man per excellence, a thorough and hardworking artist, who will give all to get the best out of his numerous casts in his plays and films. Before any play is shown, he organizes practices for his cast for at least nine months to one year. His play rehearsals was twice a day starts from 8am to 2pm and 4pm to 9pm, Monday to Saturday. So rigorous and tough. With a day set aside for dress or costume rehearsal. The play making processes were often managed satisfactorily by the workaholic Ogunde before any play is shown. No wonder the successes recorded by Ogunde through his 47years excellence performance on stage.OGUNDE: A FAMILY MAN
As husband and father, Ogunde was able to integrate his wives and children in his company and livelihood. It is believed that he fully enjoyed the joys of family life and of seeing his children grow up under his watch.
Ironically, Ogunde who during the last count married some seventeen wives and numerous children never allowed separate pots for his children, this helps to fasten the rope of unity among everyone in the yard.
Mr. Ogunde after morning exercise attends to morning routines and at leisure sits among his wives joking and playing a bid brings happiness to them and their children.
RADICAL OGUNDE
Between 1971 and 1975, Ogunde had constant press battle with the organizers of the second world black and African festival of Arts and Culture (FESTAC) over what he considered inadequate and unprofessional arrangements for the festival. He also objected to the high cost of hiring the National Theatre.
In 1976, he marked the thirty-third anniversary of his Theatre in January with the dance drama ‘Nigeria. ‘The production which was also to commemorate FESTAC 77, therefore given full supports to the festival on ground of Patriotism.
In 1977, Ogunde succeeded in having the cost of National Theatre reduced, which led to the premiere of ‘Igba t’ode’ at the National Theatre, thereby making it the first time in thirty-four years that Ogunde would stage a play in the National Theatre, Iganmu, other than at the Glover Memorial Hall.OGUNDE: A NATIONALIST
Ogunde was an outspoken contemporary political commentator, who was ready to risk the possible destruction of his Theatre in order to fight for the freedom of his people from alien rule. He was jailed and banned on several occasions for fighting and standing against the devious colonial regime with all his brains.
The Nigerian Nationalists movement did not entirely leave him to fight the government alone. They supported him morally and protect him through their various press companies. Believing that the victimization of his Theatre often arose from official aversion of his nationalist bent, not only did they give him protection and cover from the law but they also often allowed him use their press to speak directly to the public about various acts of victimization that he suffered. The West African Pilot, Daily Comet and Daily Service; were the few newspapers that supported Ogunde in his nationalistic rather than radical behaviours.
According to an editorial in Zik’s West African Pilot Newspaper (1947) “Ogunde’s preoccupations with the projection of the cultural as well as the political identity of his people were enough for the nationalist movement to call him ‘a genius’ who was once a poor police officer, perhaps one who shared with three others ‘ten by eight!! A day came when he sat down, racked his brain, composed nature airs and dramatized them and by 1947, had became ‘Nigeria Theatre King’.
The nationalist movement maintained that through him ‘the realm of the theatre has become a living reality’. They recommended Ogunde’s efforts to all saying that repining in indolent idealism can avail nothing. It is courage to take risks and determination to forge ahead in spite of man-made handicaps. Good luck to Hubert Ogunde”
In the words of Prof. Ebun Clark “Ogunde was a pure nationalist who believed that the only quick way to liberation was through a united national front that could face and rout the army of the colonial ruler to free the people.
Ogunde became the most popular Nigerian Musician and Dramatist of all time. This is owing to his sheer discipline, determination, integrity and absolute commitment to the institution of drama and a free Nigeria.OGUNDE: AWARDS AND HONOURARIES
In 1983, Ogunde was awarded the Order of the Federal Republic of Nigeria (OFR) by the Federal Government under Alhaji Shehu Shagari, unbelievably; Ogunde rejected the honour arguing that corruption is endemic in the land.
1987, and 88, Ogun State Government awarded the Excellence Award in the Field of Drama and Film production which he joyfully accepted.
In 1985, Ogunde was awarded Honorary Degree of Doctor of Literature by the Obafemi Awolowo University, Ile-Ife and Honorary Degree of Doctor of Letters by the University of Lagos on Friday 17th January, 1986.
EPILOGUE
In Scotland (1986) Ogunde showed his play DESTINY which was Nigerian entity into the Commonwealth Festival Arts in Edinburgh. The play was described by the Scots as an Epic of its time. Ogunde was also described as one man with Unique and Large reservoir of Creative Resources of draw from. His plays are often different from others always attracting his numerous audiences. With his unique and unbeatable dance steps remains evergreen in the Nigerian Theatre. Ogunde also helped to advanced dances like: Bata, Koto, Fishermen, and women dance, Itsekiri dance, Sango Dance, Agbekor with the dances always showing smiles of Africa.
Ogunde was not only a pioneer in the Nigeria field of Drama, he was Nigeria saviour of nature music and drama. For this, he becomes the acknowledged leader and father of contemporary Yoruba Theatre.
“For all the Nigerian playwrights in Yoruba and indeed in English, Ogunde was the most consummate social commentator and satirist, who easily make his views on people and events known through his sketches and characters (Clark, 1979).”
Ogunde died at 5.25am on Wednesday, 4th of April, 1990 at Crowell Hospital, London. He was aged 74.w
How Ogbomosho People BEHEADED & Removed The GENITALS Of Their King Then Burnt His Palace In 1969It was on the first day of July 1969, Nigeria was in the middle of a blistering civil war in the Eastern Region and at the same time, its Western Region was also exploding. The southwestern region, peopled mainly by the Yorubas was witnessing one of the most violent revolts in the history of the country, the Agbekoya Peasant Revolt. It was a fracas engineered by the farmers squarely against the military government. The basis of the problem was that the cocoa farmers were witnessing one of the most depressing economic moments of their lives and as if that was not enough, the military government increased the taxes because cocoa was the mainstay of the Nigerian economy that time. To make matters worse, the only man who could speak for them, Obafemi Awolowo, was in jail.
Ogbomosho in Oyo State is one of the most important cities in all of Yorubaland. Headed by a king and paramount ruler called the Soun, it was one of the cities that boiled over during the Agbekoya Peasant Revolt which gripped Nigeria’s Western State. The violent anti-tax agitation was very strong in cities like Ogbomosho but the king would make a grave miscalculation. At the same time, the Soun of Ogbomosho, Oba Emmanuel Olajide Layode (Olayode) II, a member of the elite, had installed the war hero, Colonel Benjamin Adekunle aka Black Scorpion as the Ashipa of Ogbomosho. It was a day of merriment, festivity and celebrations but no one knew that a flood of blood was about to drench the ancient city.Just few days after the installation ceremony of Colonel Adekunle, the rioting farmers went round the town chanting they will not pay more than 30 shillings for tax and that any increase in the tax was going to be war. The farmers and war-ready hunters, now full-blown tax rioters, meant business and while in their mood of agitation, trooped to the palace of their king, armed to the teeth, hoping to lay their grievances before the monarch.
They demanded to see the king but at that moment, the royal father made a most devastating mistake. He was either disturbed or tensed with the presence of the rowdy and violent crowd at his palace but what he did next triggered a nuclear chain of reactions. The king reached for his phone and alerted the police. Within minutes, the police stormed the palace in full combat gear and all hell was let loose.The palace was destroyed, set on fire and vandalized by the rampaging rioters. In the middle of the fracas and unknown to others, a few hunters had sneaked into the palace and made their way into the royal chamber. What they did next was more than brutal. They savagely slit the king’s throat, removed his head, his genitals and then dismembered his corpse. But they were not done. They emerged from the palace and danced round the city with their bloodied hands clutching the mutilated parts of their dead king. The entire town of Ogbomosho was thrown into chaos as maximum entropy descended.
By the time the dust settled, about 100 people were killed and property worth thousands of pounds were destroyed. Not even the detachment of the Nigerian Army and police could prevent the massive loss of lives. The king was not the only victim; his other chiefs were also slaughtered. It is important to note that the anti-tax demonstrations were not limited to Ogbomosho alone, revolts were also exploding all over the Western State with rioters burning houses of government officials, shooting soldiers, policemen and functionaries of government.
A few months before the violence, farmers and hunters turned rioters brandishing Dane guns, cudgels, clubs, charms and amulets. They chanted war songs and said nothing on earth was going to make them pay more than 30 shillings in tax. The violence continued and did not stop until Obafemi Awolowo was released from prison, he was the one who quelled the matter and ended one of the bloodiest chapters of Nigerian history.
Credits
Menace in My Blood: My Affliction with Sickle-Cell Anaemia by Ola Tamedu.
Drum, September 1969.
Tekena N. Tamuno, Peace and Violence in Nigeria: Conflict Resolution In Society & the State, Panel on Nigeria since Independence History Project, University of Ibadan Secretariat, 1991.
The Myth Of ThunderBolt (Magun) In
Yoruba Culture
Thunder bolt means “magun” or “edun ara” in the Yoruba culture of Western region of Nigeria. It means “do not climb” in English Language or “iwo ko gbodo gun” in Yoruba Language. Thunderbolt can be traced to the god of Sango- the god of thunder and lightning. Despite the fact that it has its origin in the Yoruba culture, it is also used by people all over the country to curb promiscuity. Literally, it refers to the restriction of sexual intercourse.Thunder bolt is a love and a killer charm that is placed on a woman by her lover, husband, family members or in-laws. Some parents put this charm on their female children in order to prevent them from sexual acts or to punish anyone that rapes them. This is done on the unfaithful women or on those that their spouse find it difficult to trust or those that are obsessed with their partner. The aim of this charm is to prevent sexual promiscuity.
This deadly-love charm is always laid on a woman without her knowledge. There are ways a woman can be cast this love spell. In some cases, a broom stick can be laid at the entrance and the woman is allowed to walk over it. Some people cast the charm on a long thread that will be put on the floor, usually on the doorstep or passage and the woman is allowed to cross over it. This act is done in a tricky way by the perpetrators.yThere are different kinds of thunderbolt. Some results to death while some do not. Some have effects on one of the partner while some affect both partners. In many cases, “magun” affect the male partner so as to serve as punishment to the victim and deterrent for other men that commit adultery. If a woman with this spell sleeps with another man other than her husband or lover, she will be inflicted with strange diseases, illnesses and later die. Some might be inflicted with boils on the thigh which may later spread to other parts of the body, chicken pox, increase in sweating, increase in drinking water among others.
Men that have sexual intercourse with a woman with this charm also experience some of the symptoms peculiar to the woman. But, other strange behavioural symptoms for men include crowing like cock, headache, convulsion, somersaulting, and enlargement of the penis. Both sexual partners glue with each other and the withdrawal of the male organ will be impossible.
This charm can have adverse effect on a woman if she turns out to be faithful. She could die if she does not have sexual intercourse with any man, which could be her husband or any other man, for a stipulated period or days, as prescribed by the “magun” maker. This scenario depends on the kind of the charm used.If the effects of this charm are detectable early, there is a possibility of remedies. People that fall victims of this charm or those glue together during sexual intercourse are taken to the traditional practitioners or rulers to destroy the enchantment or for separation. Shame, disgrace and divorce are the end result of the guilty people.
There are some people in this country that do not believe in the existence of this myth. They attribute the symptoms associated with “magun” with the health consequences of sexual activities. On the same note, it is good to know that thisẸ̀jìrẹ́ ará ìṣokún.
Ẹdúnjobí
Ọmọ ẹdun tíí ṣeré orí igi
Ọ́-bẹ́-kẹ́ṣé-bẹ́-kàṣà,
Ó fẹsẹ̀ méjèèjì bẹ sílé alákìísa;
Ó salákìísà donígba aṣọ.
Gbajúmọ̀ ọmọ tíí gbàkúnlẹ̀ ìyá,
Tíí gbàdọ̀bálẹ̀ lọ́wọ́ baba tó bí í lọ́mọ.
Wínrinwínrin lójú orogún
Ejìwọ̀rọ̀ lojú ìyá ẹ̀.
Tani o bi ibeji ko n’owo?
All twins hail from Isokun.
A relative of monkeys you are
Hoping and jumping from a tree branch to the other
Jumping helter-skelter,you landed in a wretched man’s place
Turning around his misfortunes
A rare set of children that commands undue honour and respect from their parents
To your stepmother, you are an unwelcome sight
But to your mother, you are both emperors of two empires!
Wouldn’t you love to be parents to twins ?
Ẹ̀jìrẹ́ okin
Ẹ̀jìrẹ́ ti mo bi, ti mo jo
Ẹ̀jìrẹ́ ti mo bi, ti mo yó
Ẹ̀jìrẹ́ ara isokun
Omó édun nsere lori igi
Ẹ̀jìrẹ́ wo ile olowo ko ló
O wo ile olola ko ló bé
Ile alakisá lo ló
Ẹ̀jìrẹ́ só alakisá di alasó
O só otosi di olowo
Bi Taiwo ti nló ni iwaju
Bééni, Kéhinde ntó lehin
Taiwo ni omode, Kehinde ni ebgon
Taiwo ni a ran ni sé
Pe ki o ló tó aiye wò
Bi aiye dara, bi ko dara
READ How Nigerians Faced Soldier’s Bullets To Defend Fela On Trial During Buhari’s Regime
O tó aiye wò. Aiye dun bi oyin
Taiwo, Kehinde, ni mo ki
Eji woró ni oju iya ré
O de ile oba térin-térin
Jé ki nri jé, ki nri mu
Charming twins
Twins that I gave birth, that resembles me
Twins that I gave birth, that make me happy
Twins inhabitants of Isokun
Children of the monkey who plays on the top of the trees
Twins come into the house of the rich man and doesn’t go away
He comes into the house of the wealthy and doesn’t request anything
To the house of the filthy he goes
Twins watch the filthy man (and he) becomes dressed
He watches the poor man (and he) becomes rich
If Taiwo goes ahead
Likewise Kéhinde remains behind
Taiwo is the child, Kéhinde is the elder
Taiwo is sent to get out first
I order to taste the world
(To see) either it is good or bad
He tastes the world. The world is sweet as honey
Taiwo, Kéhinde I greet you
Only they two stand before the mother
He comes into the kings house laughing joyfully
Let us get something to eat (and) something to drink
READ How The Ilu Comittee Of Lagos Was Formed After The British Colonialist Deposed Oba Eshugbayi Eleko
Facebook Comments deadly charm is still in practice. Some people lay claim that there are other safe measures, apart from thunderbolt, to prevent sexual promiscuity without shame, disgrace and death.
The phenomenon of Magun was made into a movie by Tunde Kelani’s Mainframe Producions with the same title “Thunderbolt, Magun”.
Oriki Ibeji (Ẹ̀jìrẹ́)
Oriki Ibeji (Ẹ̀jìrẹ́)
Ẹ̀jìrẹ́ ará ìṣokún.
Ẹdúnjobí
Ọmọ ẹdun tíí ṣeré orí igi
Ọ́-bẹ́-kẹ́ṣé-bẹ́-kàṣà,
Ó fẹsẹ̀ méjèèjì bẹ sílé alákìísa;
Ó salákìísà donígba aṣọ.
Gbajúmọ̀ ọmọ tíí gbàkúnlẹ̀ ìyá,
Tíí gbàdọ̀bálẹ̀ lọ́wọ́ baba tó bí í lọ́mọ.
Wínrinwínrin lójú orogún
Ejìwọ̀rọ̀ lojú ìyá ẹ̀.
Tani o bi ibeji ko n’owo?
All twins hail from Isokun.
A relative of monkeys you are
Hoping and jumping from a tree branch to the other
Jumping helter-skelter,you landed in a wretched man’s place
Turning around his misfortunes
A rare set of children that commands undue honour and respect from their parents
To your stepmother, you are an unwelcome sight
But to your mother, you are both emperors of two empires!
Wouldn’t you love to be parents to twins ?
Ẹ̀jìrẹ́ okin
Ẹ̀jìrẹ́ ti mo bi, ti mo jo
Ẹ̀jìrẹ́ ti mo bi, ti mo yó
Ẹ̀jìrẹ́ ara isokun
Omó édun nsere lori igi
Ẹ̀jìrẹ́ wo ile olowo ko ló
O wo ile olola ko ló bé
Ile alakisá lo ló
Ẹ̀jìrẹ́ só alakisá di alasó
O só otosi di olowo
Bi Taiwo ti nló ni iwaju
Bééni, Kéhinde ntó lehin
Taiwo ni omode, Kehinde ni ebgon
Taiwo ni a ran ni sé
Pe ki o ló tó aiye wò
Bi aiye dara, bi ko dara
READ How Nigerians Faced Soldier’s Bullets To Defend Fela On Trial During Buhari’s Regime
O tó aiye wò. Aiye dun bi oyin
Taiwo, Kehinde, ni mo ki
Eji woró ni oju iya ré
O de ile oba térin-térin
Jé ki nri jé, ki nri mu
Charming twins
Twins that I gave birth, that resembles me
Twins that I gave birth, that make me happy
Twins inhabitants of Isokun
Children of the monkey who plays on the top of the trees
Twins come into the house of the rich man and doesn’t go away
He comes into the house of the wealthy and doesn’t request anything
To the house of the filthy he goes
Twins watch the filthy man (and he) becomes dressed
He watches the poor man (and he) becomes rich
If Taiwo goes ahead
Likewise Kéhinde remains behind
Taiwo is the child, Kéhinde is the elder
Taiwo is sent to get out first
I order to taste the world
(To see) either it is good or bad
He tastes the world. The world is sweet as honey
Taiwo, Kéhinde I greet you
Only they two stand before the mother
He comes into the kings house laughing joyfully
Let us get something to eat (and) something to drink
How The Ilu Comittee Of Lagos Was Formed After The British
Deposed Oba Eshugbayi Eleko
Orimolade Tunolase, Moses
1879 to 1933
“Saint” Moses Orimolade Tunolase, known in his boyhood days as Orimolade Okejebu, was born into the royal family of Omo’ba Ode Sodi [1] of Okorun Quarters, Ikare, Western Nigeria. The year of his birth has traditionally been given as 1879. At the time of his birth, there was no birth registry in Ikare. The art of writing and therefore the keeping of records, had not yet become popular in that locality. We therefore have no authentic record of his birth date.
His life began with a strange experience his mother had. Madam Odijoroto,–also of the same royal house [2],–was in the bush where she had gone to cut firewood while she was heavy with child.
Mysterious Birth and Childhood
Back at home, she quite naturally related her incredible experience to Tunolase, her husband, who arranged that the Ifa oracle be consulted at once. The couple was surprised when the oracle predicted that the child of the conception would be an important saint. It also said the child was being sent by the Almighty God to preach the gospel of his Son, Jesus Christ. This was beyond the comprehension of both Tunolase and his wife, especially as the Christian gospel had not yet been preached in that locality. However, the prescribed rites were performed and offerings were made to ensure a safe delivery for the mother. Tunolase, himself an Ifa priest, consulted the oracle privately for more enlightenment about the expected child, and it was further revealed that it would be a male child pre-ordained of God as his special apostle to the pagans of Yorubaland. He was therefore to be treated as a Nazarite.
The ultimate arrival of the new child brought to its parents mixed feelings. They were happy that a new member had been added to the family but were filled with embarrassment and apprehension in view of the circumstances surrounding his birth and the incidents which occurred on the day he was born. It is said that the new child “stood up in its birth blood” desiring “to walk out three times.” However, the midwife who helped during the mother’s labour “pressed down the baby with force.” Summoned to the scene, the embarrassed father began to recite incantations which eventually calmed the excited child. He then went out to report to certain elderly people what had happened in his house [4].
This story probably is the way the United Church of Cherubim and Seraphim (C & S) accounts for Moses Orimolade’s prolonged paralysis. It is generally believed that, as a direct consequence of this incident, the boy Orimolade could neither stand nor walk until he was well over five years of age. The incantations pronounced by his father had the horrible effect of a curse which might have incapacitated him permanently. Tunolase was so frightened by this strange incident that he decided to avoid any further embarrassment by killing himself. At a family meeting, which he convened, he disclosed his intentions to do so but was condemned for his apparent cowardice. Egunjobi, one of his own children, thought it would be reasonable for him to live in order to see what the child would become. While Tunolase expressed satisfaction with the entreaties of his family, his visible state of melancholy left no doubt that he had little time to live.
The final blow came with the message Tunolase received from the infant boy, a few days after he had dismissed Orimolade and his mother from his sight for good: that he should go to the top of a nearby hill (now known by C & S in Ikare as Calvary) and there in penitence confess his sins to God. This message threw Tunolase into a state of utter despair and he was taken ill. He requested that his wife, Orimolade’s mother, be summoned to his bedside. As the sobbing woman knelt beside him, he blessed her in the manner of an elderly Yoruba man about to die. He died a few days after this event and was buried honourably.
Orimolade Okejebu spent his youth in Ikare. Hardly had the excitement aroused by the incidents experienced at his birth subsided than he became the centre of attention again. This time the scene was in the only church in the town, St. Stephen’s Anglican Church, which belonged to the C.M.S. Mission. On this particular night, the minister was drawn to the church by a strange light and the sound of singing. It was puzzling to him how anybody could be using the building at that time of night without his knowledge so he decided to investigate. He knocked at the main entrance and the door opened by itself. To his great amazement, the whole building was empty except for a small child of about five sitting on the floor in a kind of bright phosphorescent illumination. It occurred to the shocked minister [5] that the child staring calmly at him, unruffled by his intrusion, was Orimolade the strange boy who had become the talk of the town, that he was doubtless the one who had been singing as though he were a whole choir.
As a result of this encounter, the minister persuaded his congregation to employ Orimolade to teach them some of his spiritual songs. The boy obliged and taught them a few religious songs, but soon gave up owing to their poor response.
This midnight episode is probably an illustration of Orimolade’s early association with the church. According to Peel, Christianity was introduced into Akoko in the late 1890s [6]. And if Orimolade was an early convert, then he must have become a Christian when he was still a boy. The Rev. J. K. Ajayi-Ajagbe, whom J. 0. Coker has identified with the midnight incident, though a Methodist minister, once preached publicly in the name of the C & S [7]. Coker might be right in his assumption that the minister had known Orimolade in his Ikare home before he began his missionary journey.
Orimolade became disillusioned by the uncooperative attitude of the Christians in Ikare, especially because they ridiculed him on account of his disability. He felt depressed and apprehensive about the success of his mission since it appeared likely that he would forever be physically handicapped. Overwhelmed by these thoughts, he prayed passionately one night, asking for a manifestation of God’s power. In answer to his prayer, an angel appeared to him in a dream and gave him three objects: a rod, a royal insignia and a crown. The rod signified a “rod of victory,” the insignia was “the power of prayer and power of speaking.” The crown stood for “all honour and multi-respect of every individual to bow before him, to receive blessing” [8].
When he woke up from his sleep, he knew that his prayer had been heard. He realized that his call to preach the gospel of Christ was irrevocable. “He ordered his mother to wash him (…) and from then on the gospel of Jesus Christ started without interruption. (…) He was given power over everything devilish” [9].
From this point, the activities of Orimolade were directed toward his missionary campaigns. This dream formally marked his commission to go out and preach.
The gifts which corresponded, if only remotely, to the wise men’s gifts to Jesus, became for Orimolade, symbols of authority. His campaigns began when he successfully petitioned police authorities for the release of some Christians who were involved in a clash with devotees of the traditional religion in the town. According to C & S tradition, Orimolade travelled to Kabba town where the arrested persons had been detained, and secured their release.
It then occurred to his opponents in Ikare that it would enhance their prestige if they could win him over so they decided to impress him by bestowing on him one of the priestly titles of their traditional institutions. He took advantage of this opportunity not only to reject the offer, but also to proclaim to them the Christian message. He preached with such vehemence that:
The earth opened its mouth (…) and they were all afraid and many of them ran away, but his brother Egunjobi did many rituals according to ancient customs to put the earth back to its former closure. (…) There were proclamations about the earthquake so that people from abroad came to witness the incident and his (Orimolade’s) name was as fearful as that of an invisible spirit [10].
This marked virtually the end of hostility towards him from Christians in Ikare town. The C & S insist that Christianity began to grow by leaps and bounds after that incident. Orimolade went from street to street preaching the gospel. About 1916, he made a visit to Owo where he impressed the C.M.S. Church members with his Scripture quoting ability.
It is also held that Orimolade once tried to go into the trade, by buying and selling palm oil and kola nuts as trade was flourishing between the Ikare people and Hausa traders from northern Nigeria. He was said to have travelled to a northern village called Oshokoshoko. On his way he encountered an angel who reminded him of his mission as a prophet of God, and that he should not jettison preaching for trading. He was taken ill and his companion took his report back to his people. Egunjobi, his brother, was dispatched immediately to bring him back home. But before Egunjobi reached Oshokoshoko, Orimolade had arrived back in Ikare by a means none could explain.
Another tradition states that Orimolade confined himself to a room for ten years during which he did not allow anybody to prepare his meals. Even though he ate throughout this time nobody could discern the source of his food [12].He was also said to be in constant communion with invisible celestial figures since he was frequently heard conversing while alone when apparently nobody had entered his room. Occasionally, he would emerge resplendent, in regalia traditionally designed for kings, to announce that he had been crowned the king of the world and would soon begin his reign [13].
During this period he was said to ubiquitous. Two instances were cited. The first was his encounter with a woman against whom he had nursed a grievance since the day of his birth. This was the same woman who had acted as the traditional midwife on the day of his birth and who pushed him back three times as he attempted to walk a few minutes after he was delivered. He met her one afternoon as she was returning from Arigidi, a nearby village, and ordered her to carry him on her back three times to atone for the sin of that fateful day. “And now that the woman had no sin against God again, he (Orimolade) asked the woman to go safely” [14].
The curious thing about the incident was that Orimolade never left his room throughout the day in question. The woman understandably related her experience to her people, and in a matter of days the whole town was talking about it.
The second instance was the strange visit he paid to his most loyal friend, Garuba, who lived in Okela quarters in Ikare. At the very time Garuba claimed Orimolade was with him in his Okela residence, the “lame prophet” was believed to be locked up in his room.
At the end of his ten year confinement, Orimolade was said to have given a large party for all his neighbours and visitors from nearby villages. This also had its miraculous element because, apart from asking his mother to make clean all available pots in their home, he made no serious preparations for the feast. His mother obeyed his command without protest and to everyone’s amazement, the guests all brought dishes of food as gifts, which filled all the pots, and they ate to their satisfaction.
The ten years he spent in confinement have been described by many as the period he spent in illness. According to Abiodun, Orimolade was confined for seven years. This was disclosed to her by Orimolade himself: “He stated that he saw continuous visions for seven years during which he could not get up from one spot as a result of which he was lame” [15]. This is corroborated by the United Church of Cherubim and Seraphim which wrote the following concerning Moses Orimolade:At a certain time of his early age, he took ill and for seven complete years he suffered from this malady. At the end of his illness, he became a lame man, but God made him to walk miraculously. During the period of his illness, he was taught by the Holy Spirit how to read the Bible and memorize whatever he read [16].
Confined by Illness
A more independent account was given by the Rev. E. S. Sodeinde of the African Church in a speech he read at the funeral of Orimolade on October 19, 1933. According to Sodeinde, Orimolade was stricken by an undisclosed disease shortly after his conversion to Christianity and was in bed for seven years. The illness became so serious that his people abandoned him, expecting him to die. But in a dream he was assured that he would recover if he would take water drawn from a nearby stream. This done, he began to gradually recover until he could walk again [17] but he remained a lame man for the rest of his life and, according to Phillips, he used an umbrella stick for support. From all these accounts, we can safely conclude that Orimolade actually suffered from an illness which paralyzed him and rendered him immobile for seven years. The popular view is that he refused the advice of his friends to seek medical aid during his illness. We can also assume that it was during this period, when meditation was possible, that he made far-reaching decisions about his evangelistic life.
The period spent in confinement therefore represented Orimolade’s training and preparation for his missionary work. At the end of it he was fully equipped to begin in earnest the task for which he had been ordained. For the next five years Orimolade travelled from place to place, like St. Paul in the Bible, preaching with great zeal the gospel of Christ. Many miracles of healing were credited to him during this period. He finally arrived and settled in Lagos where the C & S was later founded.
Evangelistic Journeys
His first campaign was carried out in Irun, a village a few miles from Ikare [18]. Irun is said to be noted even today for its witchcraft practices. It was thus appropriate that the one who was to found a religious society averse to witchcraft should begin his campaign in this village. Thus “he opened the seal of witchcraft and acrobatic evil performances. (…) He also pulled down the image of Osijora (one of the divinities worshipped in the village) and fought with the evil spirits operating in the area” [19].
From Irun he was transported in a hammock-chair,–because of his paralysis,–to the neighbouring villages of Akungba and Oka, where he also preached. From Oka he moved to Akoko-Edo, visiting Ikiran and Ibillo towns. At Benin, he condemned the practice of human sacrifice. In a sermon to a large crowd, he said “God created man in his own image. It is quite unjustifiable to carry out human sacrifice and furthermore it is sacrilegious” [20]. Moved by his sermon, many traditional worshippers willingly gave up their emblems, images and charms for burning.
After visiting several other places in the Midwest, especially in the Niger Delta, he turned northward. He preached at Idah, Lokoja and at Okene, the main town of the Igbira tribe. In the last mentioned place he made many converts and helped them to establish a local C.M.S. Church. He then moved on to Ogori, another Igbora town, where he helped to start another C.M.S. Church for his converts. Thus, Orimolade pursued his evangelistic campaigns with the vigour of the apostle Paul and the enthusiasm of contemporary prophet William Wade Harris. In each of the places he visited, he directed his converts to the existing churches irrespective of denomination, and where there was no Christian church, he helped to establish one. He did not commit himself to any denomination, realizing that such a commitment would seriously limit his sphere of operation.
Several miracles were credited to Orimolade. In Kaba town he was attacked by a strange lion which he killed. In OgidIn Ogidi village he purified a pool which the natives have worshipped from time immemorial to ensure that they remained in a harmonious relationship with the evil power it was supposed to possess.
He is credited with founding C.M.S. Churches in Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the far north, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that he visited Sokoto, Kano and Bomu [21]. In the North he did not win many converts because of the prevalence of the Muslim religion there. He is, however, credited with building a prayer house in Nguru.
On his return journey to the South he stopped at Ilorin and spent some time there. He seems to have been widely known in the town as Alhaji-n-Yisa and he built a prayer house there [22]. He has also been credited with healing a lame young man and raising a young lady from the dead in this Muslim city [23].
When he left Ilorin, he visited Ikirun where he healed a number of sick people through prayer. He also preached in the neighbouring towns of Osogbo, Ede and Ogbomoso. In Ogbomoso he was said to have been openly condemned as a charlatan by a young woman. This woman’s uncomplimentary remark, according to the report, was reprehensible to Orimolade and he quickly left the town. But before leaving he cursed the city: “Rain shall not fall in this town again, pregnant women shall not give birth to any new baby again and the lady (that is the offender) will surely lose her life” [24].
On leaving Ogbomoso, Orimolade went to the big city of Ibadan, where he stayed with the pastor of the African Church and astonished the people with “his powerful prayers in his Akoko dialect” [25]. From Ibadan he went to Abeokuta, according to C & S tradition, on the invitation of the Alake, the paramount ruler, imploring him to pray for an end to the Adubi War [26].
Having fulfilled the king’s wish, Orimolade went to Ifako in Agege district and lived with Chief Jacob Kehinde Coker, the leader of the African Church.
A delegation from Ogbomoso met him here and pleaded with him to return with them to remove the spell his curse brought upon the town because it had thrown the population into a state of pandemonium and insecurity. Orimolade obliged when he learned that the young woman whose impertinent behaviour had caused the trouble had died. Back in Ogbomoso, he passionately prayed that the wrath of God manifested on it be averted. The prayer was answered and things immediately returned to normal: “Rain started to fall heavily, pregnant women gave birth to new babies. (…) Ogbomoso came to realize that Moses was sent by God and not by his own whims” [27].
Adventure in Lagos
According to the records of the Eternal Sacred Order of C & S Mount Zion, Ebute-Metta, Orimolade arrived in Lagos on July 12, 1924 and lodged with the sexton of Holy Trinity (Anglican) Church, Ebute-Ero, Emmanuel Olumodeji, believed to be from Orimolade’s home town or district. The Advisory Board of the C & S (with its headquarters at 94, Railway Line, Odi-Olowo, Mushin) holds that the Rev. D. J. Oguntolu of the African Church, Ojokoro in Ijaye area was the person who directed Orimolade to the Ebute-Ero Church. Senior Apostle J. 0. Coker, then a member of Holy Trinity Church, but later one of the founding members of C & S, recollected that Olumodeji and Orimolade lived together in a small building, close to the archway in the Ebute-Ero Church [28].
With the church as his base, Moses Orimolade, as he became popularly known, began his evangelistic campaign in Lagos. One incident mentioned by Coker concerned the rumour that Lagos was going to be submerged in a tidal wave. Orimolade helped to avert this with his prayers at the United Native African Church Cathedral [29]. His connections with the African Church began back home in 1919 when the Rev. E. D. Sodeinde wanted him to become a full-time evangelist [30]. It might be true then, as Peel has suggested, that Oke’s prophecy first prompted Orimolade to settle in Lagos, especially if we know that until he arrived in Lagos he was an itinerant preacher. Now in Lagos, he felt very much at home with African Church leaders, one of whom, identified as Chief J. K. Coker, always took him in his car, to preach in African Churches in the district.He lived in Ebute-Ero for only two months, leaving the parsonage on September 11, 1924. His close association with the African Church might have displeased leaders of the Holy Trinity Church. The minister of the church, Ven. Archdeacon. T. A. J. Ogunbiyi, later criticized the C & S on the basis of Orimolade’s earlier campaigns. It has been alleged by the C & S that the minister personally hated Orimolade and all that he stood for.
According to one tradition, Moses went straight to Ebute-Ero where Rev. Ogunbiyi lived. When he saw Moses he invited him to preach the sermon on an appointed Sunday. Moses preached to the gathering. He was reported to have read from Genesis to Exodus without opening the Bible and interpreted it verse by verse to the congregation. Everybody in the church was transfixed. When Ogunbiyi saw that Orimolade’s sermon was moving and spiritually uplifting he told the congregation that Moses was a liar [31]. Ogunbiyi challenged Orimolade to tell them the school from which he had learned all the theories and translations of the Bible.
This tradition further claims that Archdeacon Ogunbiyi tried to harm Moses with charms but that, as a vindication of Orimolade’s inviolability, it was the warden of the Church who became the victim. He collapsed but Orimolade’s prayers resuscitated him. As a consequence of this incident, Moses Orimolade was nicknamedBaba Aladura (The Praying Father) in Lagos.
J. 0. Coker reportedly said that Orimolade left Holy Trinity parsonage because of his refusal to sell the water he always gave out for healing. The archdeacon, the apostle maintained, felt that Orimolade’s blessed healing water should be a source of money for the church. He also felt uneasy about the overwhelming popularity the lame prophet was acquiring through his efficacious prayer, thrilling sermons and sound Bible knowledge, his lack of formal education notwithstanding [32]. The Advisory Board asserts that Moses was dragged out of the church and sent out of the parsonage. This humiliation of a harmless and physically disabled preacher aroused the sympathy of some church members, including J. 0. Coker and Gabriel Ogunyadi who were among the earliest members of the C&S Society [33].
Orimolade went back to the Ifako farm of Chief J. K. Coker and lived there for some time before returning to Lagos Island on December 20 of the same year to live in Chief Balogun Street residence [34]. He continued his open air preaching in Lagos, stressing the need for absolute faith in the Lord Jesus Christ, reliance on the power of the Holy Spirit, the efficacy of prayers for healing purposes and the use of Psalms. His outstanding ability was reflected in his proficiency in quoting passages from the Bible.
After five months in Balogun Street, Orimolade moved to the house of a Muslim leader, Momo Giwa. J. 0. Coker is of the opinion that Orimolade and Momo Giwa had met in Lokoja during the early days of Orimolade’s evangelistic campaigns. When Giwa met him in Lagos years later, he easily recognized him and invited him to live with him in his house in Kester Lane, otherwise known as Ago Isofin. He moved into the house on May 7, 1925 and continued to make his presence in Lagos known through his regular open air sermons, his public disputation with Muslim teachers, his moving prayers and through his peculiar songs: Lori Oke Jordani l’anpe mi (On far away Jordan hill am I being invited) and E jek’afiinu didun… (Let us with a gladsome mind…).
Miraculous feats were credited to him during this period. A masquerader who tried to harm him with juju collapsed and died just as he (Orimolade) was reciting Psalm 91 in front of him and a baby boy who had swallowed a needle vomited it after he had prayed for him. He also began to have a definite group of admirers. They were always present at his campaign meetings and called on him from time to time for prayers and spiritual guidance. Notable among these “disciples” were Sarah Phillips,–the mother of H. A. Phillips,–Sabinah Roberts (now mother cherub of E.S.O. C & S and Mt. Zion) the late Isaac Adebulewo and H. A. Phillips, who said that he knew Moses Orimolade personally as he called regularly to invite his mother to his open air meetings. Such was his fame in Lagos before the June 1925 incident culminated in the founding of the C & S Movement.
Founding of the C & S Movement
We have seen Moses Orimolade as the man of faith, the charismatic leader, the spiritual man, the mysterious, the genius. But Orimolade also had all the attributes that makes one truly human. He was a very humble man who hardly ever used the word “I” to describe himself. He maintained that God is the great and the only “I AM.” He therefore preferred the nominative plural “we” implying the whole group,–male, female, old and young [35].
He was an ascetic man and lived in celibacy all his life, although he sometimes kept female attendants [36]. Orimolade was not only frugal, he was actually poor. It is true that early dissident members of the C & S charged that he was imposing fees for healing, yet members of the Advisory Board have strongly refuted this accusation, adding that the spiritual father refused even to accept free gifts for any kind of healing. H. A. Phillips cited several instances when Moses rejected gifts offered by those he healed. His poverty never tempted him to take advantage of his spiritual position to improve his lot economically. If he needed money he would without hesitation, ask for modest donations from his affluent followers. He never received money with his own hand. His “safe” was a space under his sleeping mat and his benefactors knew that was where to deposit money meant for him. If a member required financial assistance. Moses would happily direct such a member to the same place for whatever amount he needed.
All his life Orimolade slept on the floor on ordinary mats. At home, he was always clad in a white, handwoven loincloth and had an ordinary cane basket to store his few pieces of clothing. He wore his hair long and never had it shaved. When it became untidy his lieutenants advised him to cover it up with a cap, especially in public places and whenever there were visitors. This was to avoid embarrassment both to the public and to members of the society. Through William Onanuga (Orimolade’s immediate successor), who specialized in making embroidery on caps, a few caps were provided for Moses. This had been cited as the origin of the practice of wearing caps, now one of the distinguishing marks of the C & S. It was also probably in imitation of him that the practice of wearing long hair began among C & S prophets.
Moses Orimolade addressed most of his followers as sons. He would say to every newcomer: “My son, what do you desire we do for you?” [37] He was impartial, always more interested in pacifying than in judging. He would call an offender and make peace at once between him and his accuser. Orimolade loved peace and feared contravening orders of the government and the norms of society [38].
He invited the police to maintain the peace when he was apprehensive of public reaction on the return to Lagos of Abiodun and others from a very successful evangelistic tour in 1927. He also, in the crucial letter he wrote to Abiodun in 1928, at the outbreak of the quarrel which produced the first major split within the C & S, noted:
… in order to prevent a breach of peace, which you are daily contributing to create, I can no longer allow that we continue together as before. (…) I am therefore asking you through this letter to form your own society taking with you all the members as are willing to follow and cooperate with you. (…) I have reported the matter to the Commissioner of Police as I have come to Lagos not to (cause) or create trouble nor do I wish to be drawn into conflict with the government, for a breach of peace [39].
In this connection we can recall his visit to the administrator of Lagos Colony on May 17, 1929. Pleading his cause before this high government official, Orimolade explained that “in consequence of his good work, damaging articles in relation to himself appeared in certain Lagos papers. The Hon. Administrator, he advised, should take no notice of such articles without hearing his own side” [40].
Orimolade rarely prayed audibly except during general intercessions. He was given to meditation, such as is peculiar to yoga mystics. At the end of each of his usually long periods of meditation, the only visible evidence of which was an apparent look of absent-mindedness, he would heave a very deep sigh and to this all present would respond together: Iye (LIFE) [41]. He was called Baba Aladura, not as a title originally, but as a nickname before the C & S was organized. The Advisory Board therefore takes a very serious objection to anybody parading as Baba Aladura [42].
With the founding of the C & S in June 1925, Orimolade seemed to have realized the consummation of his evangelistic aspirations. From then on till his death on October 19, 1933 at only fifty-four, he remained in the background, allowing his youthful and socially more presentable followers to popularize the society. He stayed at home to attend to visitors who called for prayers and healing. He continued, however to appear in public on anniversaries and during processions, when he rode in a wheelchair behind the procession.
The years 1925 to 1927 were for Moses Orimolade years of glory. They were years of expansion for the C & S, a new radically and spiritually dynamic movement. During this time evangelists of the movement visited almost all parts of Yorubaland to preach and to establish branches. The north was also widely evangelized and effective inroads were made by his preachers.With the internal dissensions which culminated in the separation of Christianah Abiodun Akinsowon and her supporters in 1929 and of the Praying Band of the Society under Ezekiel A. Davies in 1930, Orimolade began to experience trying times. The first secession robbed him of Abiodun, a charming and motivating leader of the society, and the second of the enlightened and affluent members of the young organization. During this period he changed his residence four times, living in Mr. Holloway’s Martin Street house, W. A. Daodu’s Egerton Street residence, Ezekiel Akindele Davies’ Balogun Street house and finally in Ofin Canal from April to September 1929 when the trouble with the Praying Band was developing. From there he moved into 42, Daddy Alaja Street, where he lived as if in retirement. He spent the last four years of his life in that building leaving once, just a month before he died.
On September 14, 1933 he was taken to Osolake Street, Ebute-Metta from where he asked to be taken to Rev. D. J. Oguntolu’s farm in Ojokoro. On October 19, 1933, exactly two weeks after his arrival there, Moses Tunolase died. Since his death, Ojokoro has become a sacred place to the C & S–as Mecca and Medina are to every true Moslem–a Holy Land, where one of the greatest prophets of the twentieth century was buried. He was not killed, he was not stoned, he was not sick. It was God’s call in due season. [43].
A week before he died, Orimolade had blessed Abraham William Onanuga, an elderly but late convert, put one of his own garments on him and had presented him as his successor. Before he breathed his last, he was quoted as giving the following instructions:
Onanuga, take care of the flock. You will be the leader of my people. (…) Peter Omojola (his elder brother) it is time you go home. You elders (particularly pointing at J. 0. Coker, then leader, but now Senior Apostle General) teach Onanuga the constitution and working of the Holy Order because he does not know them sufficiently yet [44].Three hours after he died, a visionary, Jeol Ifemade (now Jacob Ifemade and leader of the C & S on Hotonu Street), revealed at a prayer meeting at Ebute-Metta that he saw in a vision that the Baba Aladura had passed away, This was confirmed later that day when the news of his death was brought from Ojokoro to the society’s headquarters. He was buried on October 20 and it was said that flocks of white birds hovered continuously over the grave until the burial ceremony was completed [45].
A memorial stone was erected on the site of his tomb, and memorial services have been held there annually since 1934 by both the 10, Hotonu Street section and Mt. Zion, Ebute-Metta section of the C & S. On October 18 of every year a vigil is observed, and on the following day a memorial service is held.
In his last days, Orimolade, in spite of the rebellion of his close followers, remained a cool-headed father of the society. He made an effort to re-unite the dissident groups into one strong, dynamic society, but his unwilling associates thwarted all his moves for peace.
All sections of the C & S made him a saint and prayers are said to the “God of Moses Orimolade” in the same manner as the Hebrews pray to the “God of Abraham, of Isaac and of Jacob.” The Advisory Board has justified this canonization in these words:He was the first person to introduce faith-healing into Christianity in this land. He also introduced other spiritual phenomena: clairvoyance, clairaudience [46], etc. Since his death, people go to worship at his graveyard. Even Muslims call there to offer prayers and suppliants go there to make their petitions. He placed the society in the hands of God pledging that if it was man-made, it would fail but if it was established by God Himself it would grow from strength to strength. The society had received visitors from everywhere, even from European countries, demonstrating the universal nature of the society. Orimolade had been found to be preaching in foreign countries [47].
Orimolade has been acclaimed as the sole and indisputable founder of the C & S. Stories and myths woven round his person are accepted by all members as literally true. To them these things are visible proofs of his divine authority.
Joseph Akinyele OmoyajowoNotes:
1. Sodi was the legendary primogenitor of Ikare.
2. An example here of endogamous marriage, which according to Senior Apostle D. A. Tunolase, was common practice among members of the family in those days. Peter Omojola, Orimolade’s senior brother, married Rebecca Oniku and John Atansuyi Ayibiowu married Maria Ibilola Tunolase, all of the same family.
3. Interview with Elder A. A. Adekunwa, head of the Ikare C & S section, and members of his committee, Ikare, March 2, 1968.
4. The Biography of Moses Orimolade Tunolase, published by a special committee of C & S (Ikare, n.d.): p. 1O.
5. The minister has been identified by Senior Apostle J. 0. Coker, a C & S leader in Lagos and a founding member of the organization, as the Rev. J. K. Ajayi-Ajagbe whom J. D. Y. Peel (Aladura: A Religious Movement among the Yoruba, O.U.P., 1968. p. 60) described as the superintendent of Abeokuta Methodist Circuit. According to Captain Abiodun, Ajayi-Ajagbe was the minister by whom Orimolade said he was baptized.
6. Peel, op. cit., p. 59.
7. Ibid., p. 73.
8. The Biography of Moses Orimolade, op. cit., p. 15.
9. Ibid.
10. Ibid., p.18.
11. Peel, op. cit., p. 59.
12. Cf. John 4:32: “I have meat to eat which ye know not of.” It is not uncommon in Yorubaland for priests of traditional religions to be allegedly fed at certain periods from sources which the common man cannot discern.
13. The Biography of Moses Orimolade, op. cit. p. 21.
14. Ibid., p. 22.
15. C. A. Emmanuel, Celestial Vision, 4th ed. (Lagos, 1962), p. 24.
16. The Constitution, U. C. C. & S. (Lagos, 1954) p. l.
17. J. A. Omojuwa, Iwe Itan Igbesi aiye Moses Orimolade Tunolase, n.d., pp. 16- 17.
18. This was probably in the year 1919, a year after the World War had ended, when the influenza epidemic was raging.
19. The Biography of Moses Orimolade, op. cit., p. 25.
20. Ibid., p. 28.
21. Baba Aladura H. A. Phillips, leader of the Praying Band section of the C & S in Lagos, supported this claim with the evidence that evangelists from his section who visited the north in the 1930s came back with the information that Orimolade was well known in Minna, and some other northern towns years before the society was founded. Captain Abiodun has also testified that she learned from Orimolade himself that he had visited Kaba, Ilorin, Kaduna and Kano before coming to Lagos in 1924. In the Year Book of Nigerian Churches, 1st edition 1969/70, Ibadan, Orimolade is said to have lived in the north–Jos, Zaria, Kano–from 1915 to 1920 and at Ilorin 1920-1924.
22. Peel, op. cit., p. 60.
23. Omojuwa, op. cit., pp. 8-9.
24. The Biography of Moses Orimolade, op. cit., p. 37. We are reminded here of the experience of St. Pau1 in Paphos of Cyprus where he was constrained to curse the false prophet Elymas who was trying to discredit him before the Proconsul Sergius Paulus.
25. Peel, op. cit., p. 60.
26. The Adubi War otherwise known as “The Egba uprising” did take place in Abeokuta in 1918, a few years before Orimolade arrived there. The Adubi War has been described as a minor revolt in which one European and one chief were deliberately killed in protest against the termination of Egba independence in 1914 and administrative innovations including the imposition of direct taxation in 1918. See James S. Coleman, Nigeria: Background to Nationalism (Berkley, 1958), p. 173.
27. The Biography of Moses Orimolade, op. cit., p. 39.
28. Interview with J. 0. Coker, Lagos, June 10, 1968.
29. Peel, op. cit., p. 61.
30. Ibid., p. 60.
31. The Biography of Moses Orimolade, op. cit. pp. 40-41.
32. Interview with J. 0. Coker, Lagos, June 10, 1968.
33. Interview with Advisory Board, April 15-20, 1988.
34. Apostle J. O. Coker has rejected this view, insisting that Moses lived not in J. K. Coker’s house, but in the house of J. Ayo Coker, popularly known as Were-Were Coker (Smart Coker), who later became one of the first leaders of the C & S and one of Orimolade’s close advisers.
35. Interview with members of the Advisory Board, Lagos
36. Hence Elizabeth Olayinda Ijesa.
37. Interview with Advisory Board, Lagos, June 8, 1968.
38. See Article 27 of Memorandum of Association, 1930.
39. N.A.I. Comcol. File 785, “Orimolade to Abiodum,” March 8, 1929.
40. Interview between Orimolade and the administrator of Lagos Colony on May 17, 1929; reported by J. O. Tubi on May 22, 1929. N.A.I. Comcol. File 785.
41. C. O. Blaize and H. A. Phillips and the Advisory Board at various interviews in Lagos, 1967-68 confirmed this.
42. The Memorandum of Association registered by Orimolade and his board interview with the Advisory Board, 1930, however regarded Baba Aladura as the official title of the head of the society, who shall assume all powers of control after his induction.
43. The History of Moses Orimolade at Ojokoro, a release by the Advisory Board E.S.O. C&S, Mt. Zion, Ebute-Metta, n.d., p. 2.
44. Ibid., p. 2.
45. Ibid.
46. Of course, we must not lose sight of Daddy Alli and Sophia Odunlami’s “Precious Stone” of Ijebu origin in the years of influenza and what followed: the Faith Tabernacle.
47. The statement was by Apostle J. O. Fafowora, secretary, Advisory Board, on behalf of the board, Lagos, April 16, 1968.
This article was researched and written by the Rt. Rev. (Prof.) Joseph Akinyele Omoyajowo, editor of the book Makers of the Church in Nigeria, edited by J. A. Omoyajowo (Lagos, Nigeria: CSS Bookshops Ltd., 1995) in which it appeared, pages 117-135How Prophet ‘Daniel’ Abodunrin Was Killed & Eaten By Lions At Ibadan Zoo In 1991
How Prophet ‘Daniel’ Abodunrin Was Killed & Eaten By Lions At Ibadan Zoo In 1991
eligion has turned many Nigerians into rambling psychopaths. From the raving mad Islamists who ravaged an entire northeastern geopolitical zone of the federal republic to a deluded band of Obafemi Awolowo University students who withdrew into the deep tropical forest to wait for the world to come to an end or to the traditionalists who exhume corpses for rituals of fortune, religion has done great damage to the cerebral tissues of many of our citizens. But this is not a recent development. As far back as 1961, Edidem Bassey was worshiped by many as Jesus Christ. Nigerian history is not complete without the numerous bizarre stories that are always woven with faiths. Today, I present to you the most notorious story of a bloody encounter between a Nigerian prophet and an African beast.
“No weapon that is formed against you will prosper; And every tongue that accuses you in judgment you will condemn. This is the heritage of the servants of the LORD, And their vindication is from Me,” declares the LORD.– Isaiah 54:17
The city of Ibadan in Oyo State, southwestern Nigeria is one of the largest in West Africa. It is home to the first university in Nigeria, University of Ibadan, established by the colonial masters in 1948. One of the most famous features of this great citadel of learning is its Zoological Garden, which is one of the oldest in the country. The zoo plays host to various animals but the most legendary of them all are the lions. For many visitors, a trip to the famed zoo is not complete without seeing the majestic lions. So it was during the Easter Lenten season of 1991, all of Ibadan was buzzing with excitement of the season and naturally, one of the prime spots of attraction for many families was the University of Ibadan Zoo. Families, couples and tourists trooped into the zoo that fateful day.However, unknown to all of the other visitors, there was one particular visitor who had another sinister agenda. Bishop (some referred to him as a pastor or a bishop) ‘Daniel’ Abodunrin’s intention that fateful day was not to see the lions and take some memorable pictures with them. His goal was to demonstrate something that had never been done before. His plan was to replicate what was written in the Holy Bible thousands of years ago. It was the story of a Jewish boy in Jerusalem named Daniel who was captured by King Nebuchadnezzar of Babylon who served in the king’s court until the time of Cyrus, the Persian emperor. Pastor Abodunrin took that fatal gamble that fateful day, he took the trip from Omi Adio, a tiny village in Ibadan, paid the transport fare of N120 and headed to the zoo at Ibadan. In the biblical story, Daniel was made a high-ranking officer by Darius the king of Babylon, his enemies became jealous and accused him of worshipping God instead of the emperor. Daniel was flung into the den of lions but he was not afraid, the lions did not hurt him and an angel came to rescue Daniel and he was restored to his former glory and his enemies were crushed. That was how it went in the Old Testament.dAt that moment, everyone was watching the entire drama as if it was a dream. Here was a man in a flowing red robe, armed with nothing but a large Bible, approaching some of the fiercest creatures on earth. When Abodunrin jumped into the lions’ cage, the lions moved into a tense retreat. Abodunrin stepped closer. He seemed determined to cow the lions and turn them into goats. He felt he possessed all the heavenly authority and spiritual powers to summon angels to weaken the lions. The only way to paralyze a lion in an instant is to use a tranquilizer dart, which is just common sense. But the prophet felt things in the physical world are controlled in the realm of the spirits and there was no need for any tranquilizer dart, he would use his copy of the Bible as a sedative for the lions. He brushed off those who warned him of an imminent death that they had carnal minds and could not understand things of the spirit. Rational people in the audience looked on in horror as it looked like a feast was ready.
He might have mistaken the retreat of the lions for a sign of weakness or that the angels were actually working their wonders already. Like a deranged mind, Abodunrin kept chanting Bible verses, making gestures at the lions and commanding them to be still. He was calling on the God of Daniel who saved the prophet in Babylon to show awesome power. As he made a final approach towards the lions, what happened next was…
“No weapon that is formed against you will prosper; And every tongue that accuses you in judgment you will condemn. This is the heritage of the servants of the LORD, And their vindication is from Me,” declares the LORD.
– Isaiah 54:17
In a flash, the lions lifted their massive bodies and charged at Abodunrin. The Bible flew away and he landed with a thud. A bitter struggle ensued and the terrified crowd could not believe the scene before their eyes. It seemed everyone was too confused or fixated to even do anything. Pastor Abodunrin could not believe his eyes and as the lions landed on him, the look of terror in his eyes could only be better imagined. In a matter of seconds, he was torn to shreds. He died on the spot and the lions snacked on his remains. A single, well-aimed bite from a lion is enough to kill an adult human being in a matter of seconds. Abodunrin’s red robe was redder with the splatter of his blood all over the place, his torn and bloodied Bible in one corner of the lions’ cage.
What remained of the audacious preacher was later recovered and you can see it in the photo. Today, many preachers across the globe have made attempts to recreate the narrated stories and miracles of the Bible but they have ended disastrously, from the pastor who drowned while trying to walk on water to another pastor who entered a lion’s den in Taiwan only to be wounded after shouting to the lions: ‘Jesus would save you!’. Nigerians have to learn to embrace rational thinking instead of beclouding their senses with religious ideologies that will only end in sorrow and offer nothing of value to humanity. When ebola disease broke out in Nigeria, Pastor Ituah Ighodalo angered not a few Nigerians when he said that even if people drank ebola virus, nothing would happen to them because they were children of God.THE AFTERMATH
In an instant, the story was all over the country that a pastor who entered the lion’s den was mauled to death and consumed by the beasts. Many could not believe their ears. However, there were some Christians who actually believe that the pastor was a true man of God and that the lions were actually possessed by demons to have attacked the anointed ‘man of God’. This set of Christians were enraged and demanded that the lions be killed.
An Abiyamo Fan narrated of the incident:
Kenny Lawal: Thanks abiyamo for the memories. I was a 2nd year student in UI when this incident occurred in late November 1991. Many students on campus who heard the commotion had initially thought it was mere rumour but some curious ones like me went in some minutes later. By then the ‘Daniel of Omi Adio’ had been mauled and evacuated. We had to gather around some Zoo keepers who gave us the eyewitness accounts- Abodunrin scaled the perimeter fence unnoticed with his flowing robe; he was fatally mauled and died on the spot but was not eaten, fire extinguishers were used to scare the lions back into their enclosures before the man could be retrieved. The particular lion that delivered the fatal blow was later put down despite the protests by animal rights activists (they said the animal had tasted human blood and had to die). Festus Adedayo, a former reporter, now a Special Adviser to Gov. Ajumobi did a fabulous piece on this story in the defunct Weekend Concord then. Arguably the most popular and legendary animal at UI zoo then was ‘Haruna’ the Gorilla. We, the students even nicknamed him ‘Owonikoko’ ‘Omo ose paro’ for he was the greatest attraction in the zoo and generated huge revenues. I thank you again for bringing back the memories.
At this point, I will make reference to the experience of a journalist from that era, someone who actually had the experience of the saga, Akeem Soboyode, he wrote of the incident in July 2004:
About a year later, I also had cause to comment on the sad and tragic escapade of a pastor who deliberately sneaked into the lion’s den at the University of Ibadan zoo and was mauled to death by a lion. Despite my growing reservation then regarding issues of religion, my interest in writing an article on that issue came primarily from the fact that I am a proud alumnus of the university and paid many visits to that zoo while I was a student there. Immediately after the tragic event, many suggested that the lion be put to death. I argued in my article, also published in the PUNCH, that the lion was a beast, not a rational being as one would expect its victim to be. That was the way nature programmed it to react to such an event, and the unthinking “Daniel” should have known better. I don’t recall if the lion was eventually destroyed, but I do remember that after the article was published, one of my Christian friends made a comment along these lines: “Akeem, don’t you know the lion must have been possessed to have killed the pastor? Why should it deserve to live?”
In July 2015, the boss of the University of Ibadan Zoo, Dr. (Mrs) Olajumoke Falode-Morenikeji confirmed the incident and this is what she had to say about it:
But there was a story we learned, that a man called Daniel wanted to catch a lion; jumped into the lions’ cage here in your Zoo and was killed and eaten by the lion. How true is that story?
It is a true story – it happened many years ago before I got here. You know, in the society we have different kinds of people, some are normal while some are not, this man actually jumped into the lions’ cage and presented himself as a feast for the lions, he was the one that killed himself, infact the lions first withdrew from him, but he still went ahead chanting bible passages and perhaps hoping to catch the lion or something close to that – and the lion needed to defend itself, he pounded on the man and killed him, so that was the peculiar case.
Did people attempt to rescue him or something?
It was sTHE AFTERMATH
In an instant, the story was all over the country that a pastor who entered the lion’s den was mauled to death and consumed by the beasts. Many could not believe their ears. However, there were some Christians who actually believe that the pastor was a true man of God and that the lions were actually possessed by demons to have attacked the anointed ‘man of God’. This set of Christians were enraged and demanded that the lions be killed.
An Abiyamo Fan narrated of the incident:
Kenny Lawal: Thanks abiyamo for the memories. I was a 2nd year student in UI when this incident occurred in late November 1991. Many students on campus who heard the commotion had initially thought it was mere rumour but some curious ones like me went in some minutes later. By then the ‘Daniel of Omi Adio’ had been mauled and evacuated. We had to gather around some Zoo keepers who gave us the eyewitness accounts- Abodunrin scaled the perimeter fence unnoticed with his flowing robe; he was fatally mauled and died on the spot but was not eaten, fire extinguishers were used to scare the lions back into their enclosures before the man could be retrieved. The particular lion that delivered the fatal blow was later put down despite the protests by animal rights activists (they said the animal had tasted human blood and had to die). Festus Adedayo, a former reporter, now a Special Adviser to Gov. Ajumobi did a fabulous piece on this story in the defunct Weekend Concord then. Arguably the most popular and legendary animal at UI zoo then was ‘Haruna’ the Gorilla. We, the students even nicknamed him ‘Owonikoko’ ‘Omo ose paro’ for he was the greatest attraction in the zoo and generated huge revenues. I thank you again for bringing back the memories.
At this point, I will make reference to the experience of a journalist from that era, someone who actually had the experience of the saga, Akeem Soboyode, he wrote of the incident in July 2004:
About a year later, I also had cause to comment on the sad and tragic escapade of a pastor who deliberately sneaked into the lion’s den at the University of Ibadan zoo and was mauled to death by a lion. Despite my growing reservation then regarding issues of religion, my interest in writing an article on that issue came primarily from the fact that I am a proud alumnus of the university and paid many visits to that zoo while I was a student there. Immediately after the tragic event, many suggested that the lion be put to death. I argued in my article, also published in the PUNCH, that the lion was a beast, not a rational being as one would expect its victim to be. That was the way nature programmed it to react to such an event, and the unthinking “Daniel” should have known better. I don’t recall if the lion was eventually destroyed, but I do remember that after the article was published, one of my Christian friends made a comment along these lines: “Akeem, don’t you know the lion must have been possessed to have killed the pastor? Why should it deserve to live?”
In July 2015, the boss of the University of Ibadan Zoo, Dr. (Mrs) Olajumoke Falode-Morenikeji confirmed the incident and this is what she had to say about it:
But there was a story we learned, that a man called Daniel wanted to catch a lion; jumped into the lions’ cage here in your Zoo and was killed and eaten by the lion. How true is that story?
It is a true story – it happened many years ago before I got here. You know, in the society we have different kinds of people, some are s while some are not, this man actually jumped into the lions’ cage and presented himself as a feast for the lions, he was the one that killed himself, infact the lions first withdrew from him, but he still went ahead chanting bible passages and perhaps hoping to catch the lion or something close to that – and the lion needed to defend itself, he pounded on the man and killed him, so that was the peculiar case.
Did people attempt to rescue him or something?
It wast was so sudden I am sure, nobody in their right senses will not do that.
On the 14th of January 2015, Pastor Enoch Adeboye was at the same zoo to commission the upgraded University of Ibadan Zoological Garden. Adeboye had donated the sum of N45 million for the upgrade of the zoo, and part of the upgrade was the building of modern cages for the animals, meaning the lions got new and reinforced cages. I found it amusing that another pastor would be back at the zoo years later to provide money for stronger and reinforced cages for the lions in the same zoo where another pastor was mauled to pieces. You know, probably if the cages had been stronger that time, I might not have had to write this story.
They will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well.” – Mark 16: 18
REFERENCES
http://nigeriaworld.com/feature/publication/soboyede/071804.html
http://pmparrotng.com/the-story-of-a-man-who-likened-himself-to-the-biblical-daniel-by-jumping-into-the-lions-cage-and-was-eaten-ui-zoo-boss-dr-jumoke-morenikeji-explains-details/
https://www.facebook.com/uialumni/posts/939212952755389
http://www.nigeriamasterweb.com/AdSense/LionAttacksPreacher.html
http://www.osundefender.org/see-what-pastor-ea-adeboye-did-to-ui-zoo-a-must-read/
Did We Create God? God Scam Exposed by Joachim Onyeakor.
Power from God The Holy Spirit by Evangelist Gabriel Olagunjuhttp://gherald.org/Books/Power%20from%20GowALAGBARA: Humility And The Value Of Our Actions
ALAGBARA: Humility And The Value Of Our Actions
Baba Odùdúwà speaks to a Ọmọ Alagbara before his initiation of SODO ÒRÌŞÀ Note: Alagbara means a person of Power.
Baba Odùdúwà:
Alagbara is the ÒRÌŞÀ that does don’t tell Lies and that doesn’t Hide Truths, besides he doesn’t like to Listen about his FAULTS or defects. What does Alagbara (ÈŞÙ Elégbára) when it comes down to this Earth (when taking spiritual possession of one of their children/ọmọ)? Alagbara makes Jokes, Jest and Pranks to anyone around him, but no one can make jokes on him. He does Tricks and put traps to other people, but no one can fool or trick Elégbára.
Odùdúwà ask the new candidate for ÒÒŞÀ Initiation: Who you are son of? The person responds; ELEGUA/ Elégbára.
Odùdúwà says; “You know why Alagbara eat on the floor (when you offering); Here is a story:
“It was a time when ALAGBARA was a young man with a very fortunate luck, he had what he possessed what he wanted. He boasted and shouted to the Four Corners who he was; “I am who I am and I do not look like anybody else. I come and go anywhere that I want to”, Do you understand? Alagbara has Great Fortune, that Fortune that he has it was given by the CREATOR (OLỌ́FIN ÒRUN). Alagbara bragged about who he was, and that he could go anywhere he wanted. His Luck on the road was carrying him. Due to his way of being, this made him get into conflicts with those who crossed his path. At one point in his way, he was crossed by an Elder, and this old man was actually the “CREATOR” (OLỌ́FIN ÒRUN), the Omnipotent, the Almighty, and the Omnipresent. He (OLỌ́FIN ÒRUN) had heard everything that this young man had shout, all had come to his ears, all the words that the young Alagbara pronounced.
Do you understand? (Baba Odùdúwà ask all of us who are listening to this story).
That man looking at Alagbara established a conversation with him. Elder tried to explain and tell Alagbara the reality of things, but Alagbara didn’t understand, since his Arrogance was more than his understanding.
Baba Odùdúwà ask us: Do you understand?
Alagbara didn’t knew in front of whom he was, nor he knew with whom he was talking to, but yet the Elder did not reveal his identity, then he invited Alagbara to go to his home.
Baba Odùdúwà: Do you understand?
Upon arriving at that place, Alagbara was shocked and her eyes were amazed due to what he was seeing, to see so large and majestic creation, Lifted and Built in the name of Him, of the One Being who invited him to his quarters. Alagbara looks at the man and asked him a question, Who are you? How is it that you, who enjoys of all these riches, you can have it all, how you can be so humble, so pure, so wise, so gentle?, the man said; “I have nothing, of these rooms and halls the only thing worth from everything that you see and reach to understand is the Admiration, Respect, the prayers and supplications that people do and pronounce in my Name (OLỌ́FIN ÒRUN, GOD, ALLAH, etc.). The Material things that you look right now have No Value, have no Soul because they are already dead in life, they have no Spirit, but yet the HEART WITH WHAT THEY DO THINGS, THE DEEDS OF PEOPLE WITH THEIR SUPPLICATIONS WITH THEIR BELIEFS, Possess a Soul, a Powerful HEART that COULD EVEN RAISE THE DEAD ONES.”
Alagbara looking at the Greatness of this Being, he asks him; Who are you my Lord? The man responds, “I am the ONE who created you and given you everything you have in this life. Not even a leaf from a tree falls without my control.” At that time Alagbara realized that he was in front of GOD (OLỌ́FIN ÒRUN), and then he knelt down before this Supreme Being. The old man stood up and said; “I have to punish you because your actions deserve it, and I must punish you with the Value of Humility. While the world is the world, and the Earth is Earth, Thou shalt be a REPRESENTATIVE of HUMILITY. You will be the first in everything, but yet will be the one who eats on the floor, no one kneel before you, but yet you will be the one who accompany them all, You will be the one who Know the Fate and Destiny of all those living in these lands (Earth).” Alagbara is as he is, but yet does what he has to do”
Do you understand?
Alagbara is like he is and doesn’t look like anyone else. You’re like you are, and you must never look like anyone else, but yet you must not forget where you come from and where you are going and what you have to do”
Do you understand?
Alagbara is the Lord, is the uncrowned king. The Crown is not of Golden, but of Palm, and this is in signal of what is representing (Humility).
Do you understand?
Baba Odùdúwà asks the future initiate Ọmọ Alagbara; How much are you worth? Odùdúwà says to him, “You value a lot.”
Odùdúwà ask him: How much do you have? Replied the man; “Nothing,”
How many coins you have (to be able make your ceremony of Consecration of ÒÒŞÀ)? I have xxx coins.
How many coins are needed you?
Xxx coins do I need.
Odùdúwà; “You ever wondered why?” You who on other occasions you have many coins, now you do not.
Odùdúwà: “Everything you possess could not even afford a thousandth part of what you have received and will receive (ÒÒŞÀ), but you have something that is worth more than everything you possess in this life and this are your Actions, your Deeds (what you’ve done in thought, word and deed), ”
Do you understand?
Baba Odùdúwà: People think that only money and material possessions are all that is worthy in this life…, how much you have – That’s how much you Value … but I (Baba Odùdúwà) tell you; “What are your action/deeds? And I will tell you what you’re worth”. What do you do? And I’ll tell you what you’re worth. For how many people you have sacrificed yourself for and you have done for them? and I will tell you what you’re worth”. What you live right now is the DESTINY that the ÒRÌŞÀ have given you. A person full of pride, you have given to others, but you don’t like to Receive. (Now it’s your turn to receive in order to lose your Pride).
For more Dark and Hard that seems the Way, Alagbara think it is the surest way to accomplish his goals,
Do you understand?
People believe and think that what is “easy” is the best. Nobody these days wants SUFFERING, everyone wants to have The Power. No one in this life has nothing, nor possess nothing, but they just have their actions (values) and what they have done along their path.
Do you understand?
The money goes, Materials things they have an end, they rot, but the things you do in this world, in this material plane they remain and will be remembered, whether good or bad, your actions will make up your personality, your identity,
You understand?
Baba Odùdúwà asks: What are you looking for?
Answer the person; Nothing
Baba Odùdúwà answers: You are Looking for something, and at this point in your life you do not know what you want. You’re looking for a Destiny that has been marked and you have marked with all the actions that you do done in your life. Find your Destiny, and when you know what it is, get it. If you Fall, get up. NEVER HESITATE.
Note; This person to be initiated in the ÒÒŞÀ Tradition is a Believer in the Angel of Death (the Irunmole Iku), in different parts of America people worship him as the Lady, Saint Death, etc:
Baba Odùdúwà tells this person; That Angel that you believe (Ikú, Death) is the shadow that accompanies me, is the clarity of my eyes. You really you know who I am?
I am he who JUDGE, I am he who Measures, I am he who weighs the Heart (and actions in life) of people, after that Angel (the Irúnmọ̀le Ikú) accompanying me takes them before me. BE FREE and DIE THE SAME WAY, FREE … in this world and in this universe the Grace and the Divine Power of the ONE who created everything, not even a leaf of a tree moves without his will. People know and understand that has been created in his image and likeness, but what people do not understand is that their strength and power are millions of light years away from our reach,
Do you understand?
Life ends in an instant, an example of this we have in front of you. WHEN SOMEONE SACRIFICES FOR SOMEONE ELSE, AT THAT TIME THEY HAVE MADE THE GREATEST “EBO”/SACRIFICE. (Ebo is a Conscious act of Sacrifice, is done as a worship of the Creator or the Spiritual Powers – the Irunmole, the ÒRÌŞÀ). Many times the strength of this nor ourselves understand it. Especially in understanding, when we happen to go through difficult things, the most common human response is “Why me?, and they do not realize that they are alive, they can keep doing, there are many who wished a second chance, but yet Fate and Life doesn’t give it to them. Those who have a second chance, enjoy it…, do not waste it since those who were not given a second chance are going to reclaim it. ÒÒŞÀ (receiving the Consecration of the ÒRÌŞÀ) is a second chance.
Note Awo Ifalenu: ÒÒŞÀ is a ritual Death and a New Birth to a new Life with a new spiritual name and a new opportunity, this is going to erase some of your negative Karma of Destiny for you to start again, but many squander that opportunity and instead of improving they believe they are all-powerful and commit many serious errors, and they get seriously punish by the ÒRÌŞÀ.Baba Odùdúwà: “You are “O DARA” = Well, take advantage of this, but above all make the most of what is going to reach your hands, and what will get your head (the consecration of the ÒRÌŞÀ), but above all, Share with others. The day of tomorrow, just as animals and humans multiply, this tradition will multiply.
A friend is not someone who supports you, a friend is the one that tells you when you’re wrong. Enjoy “Kapon ọmọ Alágbára.
Baba Odùdúwà reveals here the word for a male “IYAWO” (New Initiate) in the Yoruba Tradition; the word is “Kapon” for male and IYAWO for female.
Baba Odùdúwà: Do you know why I got where I am now? By my actions, measure and weigh well always your actions and the consequences of them, and then you will reach greatness…
NOTE: The Spirit Emissary Odùdúwà, TATA G, has clarify more about the full term of Kapon that is AKAPONI, because Kapon is a contraction of the term “AKAPONI”, and this word means as a kind of priest. This is the term for the newly male initiate in the Yoruba Tradition, unlike woman who are called IYAWO = Bride of the ÒRÌŞÀ.z
Understanding The Egungun (Revered Ancestors).
1. Where do the Egungun live?
The Yoruba do not have a “heaven” that the dead roam around in and chat to each other as in the Christian myth. Such a place is completely superstitious. The Yoruba word “orun” does not equate to heaven but just means the spiritual realm. It is not a “place” but a part of the dual aspect of the one world which is a union of the physical and spiritual.n IFA:when a person dies, they don’t go to a “heaven” but their spirit lives on thru you. They literally live in your blood. A part of their spirit eventually finds another genetic relative to reincarnate thru via the blood/DNA. This is the SCIENTIFIC understanding of the egungun as the spiritual aspect of your physical DNA.
2. How do the Egungun help us?
For those of you Christianized thinkers waiting on a spook savior, you should know that the Egungun do not make plans to help you. It is the Living that must make the plans. The Egungun’s role is only to help us carry out the plans we have devised. Only Egungun (revered ancestors) can do this; they are distinct from just Egun (ancestor, any dead person). When one becomes Egungun, they have the power to positively help you via your veneration of them.w
However, if you are venerating an Egun who was unworthy of being Egungun, you will introduce negativity in your live. Such an unworthy Egun will only want to continue their unworthiness. Europoids often celebrate any egun (worthy or unworthy) and that is part of the reason they wreck havoc in the world. They venerate rapists like Thomas Jefferson and then wonder why America is addicted to raping the world.
Some of the more superstitious of you will Europeanize the concept and think that the existence of negative Egun means there is some ghost out there trying to capture you and maybe you need a “spell” or something foolish. In IFA: Yoruba Scientific Spirituality, all you need to do is venerate a strong, just, and powerful Egungun and he/she will be your guide. An egungun does not have to come from your actual bloodline’s nuclear family. However, they must be a part of your race. A race is simply a mega-family.
The modern Africans’ rejection of their Egungun and the embrace of worthless egun, is a major reason Blacks are in a downward spiral to self-destruction. Let us suck on the tit of the Egungun and we will have all the nourishment we need to achieve all our ambitions.
WHAT IS IFÁ As Knowledge And Wisdom?
Teaching given by the Spirit TATA G, Emissary of Baba Odùdúwà. Jun 2010.
How to understand the river? Is to understand its cycle, that is WISDOM, comprehend and understand the Wisdom, understanding the changes in the universe, understanding the sociological changes, understand the energy changes, understanding climate changes, understand the astral changes, physical changes, spiritual changes, and esoteric changes, everything… that’s part of Ifá. One brother comments: “is like saying that it is a bit like the consciousness of the universal laws?
Tata G: NO, is more complex … If I do this (X action), what are the consequences of what I do. Example; He is a Christian, and I dogmatized him with my Religion that is Ifá, What I’m going to produce? What will I produce within him? How will I dogmatize him? How will I make his thinking change? And if I do not change his thinking, how will I am going to affect him? How will he answer me?…..
So it is understand Everything… That is why Ifá is WISDOM … IFA is not just based on the religious side, Ifá is based on the sociological side, Nature side, the Cosmic side … to the Physiologic side… By saying that GOD is Everything, this means to say that that he or she doesn’t understand, or doesn’t comprehend what God is. How does God becomes All? Why God becomes all? If tomorrow someone asks you; What is Ifá? And if you tell that them that Ifá is All, they will ask: Why is Ifá is Everything? IFA is All, or the knowledge of Ifá is enclosed within Everything, Why? Because Ifá is not just only Religion, Ifá is Society, Ifá is Civics, Ifá is intelligence, Ifá is Moral, Ifá is Nature, and Ifá is a way of life. You know what I mean? Ifá is a Science, then that is what we shou
ld know. Why Ifá is everything? We must know how to explain what it is, because of this or that aspects…
What Is The Real Meaning Of The Word IRÚNMÒLE And What Hierarchy Level They Belong?
Teaching given by the Spirit TATA “G”, Emissary of Baba Odùdúwà:
The word IRÚNMỌ̀LE means POWER or SUPREME ENERGY, like a POWER of NATURE, an IRÚNMỌ̀LE is a DIVINE ESSENCE. In the Afro Cuban Ifá tradition, they lost this word, in some prayers the word “IMALE” is used, this word in truth refers to the term IRÚNMỌ̀LE.
Note: IRÚNMỌ̀LE is what gave Birth to the ÒRÌŞÀ.There is a Divine Hierarchy, there is the 401 ÒRÌŞÀ, higher is the 601 IRÚNMỌ̀LE, then Higher is the 601 IRÚNMỌ̀LE ÒRUN (Universal IRÚNMỌ̀LE) and at the top is the 3 IRÚNMỌ̀LE NLÁ = The GODS, OLỌ́FIN Ọ̀RUN was the First to create Himself out of the Divine Universal Neutral Energy called by the Name of OLÓDÙMARÈ. OLỌ́FIN Ọ̀RUN became Conscious and he meditated and Thought, he later decided to CREATED Consciously the Universe.
Almost near the same time period that OLỌ́FIN created Himself, another one replicated the same process, this was OLÓKUN Ọ̀RUN, then later when OLOFIN created the phenomena that produced the so called “BIG BANG”, another IRÚNMỌ̀LE NLÁ manifested, this was ỌLỌ́RUN, the one who WatchES and see’ss the Universe and maintain its welfare.OLÓDÙMARÈ is the Core Inner Essence of OLỌ́FIN Ọ̀RUN. The Secret Knowledge about who is really OLỌ́FIN Ọ̀RUN was lost in Africa, OLỌ́FIN remains there just as a name or title. Baba Odùdúwà and his Emissary Spirits have given the Revelation of who OLỌ́FIN Ọ̀RUN really is. This is why Baba Odùdúwà named his tradition as YORUBAL OLỌ́FIN TRADITION (Tradicion Yoruba Olófista), recognizing the Conscious Power of OLỌ́FIN Ọ̀RUN in Creation and in the Universe.gThe
TRUE Story Of The Birth Of ÒRÚNMÌLÀ By YEMOYÁLÉ And ÒŞÙMÀRÈ
This is Based on the Teachings of the ESOTERIC YORÙBÁ TRADITION of BABA ODUDUWA, given by Odùdúwà and his Emissary Spirit, TATA G.
“EGBÉ ÓDÙN OLÓFIN” = The Family of OLOFIN’S Secret
AWO IFALENU.
YEMOYÁLÉ (YEMAYA) is the ÒRÌŞÀ that gave birth first in the water (YEMÒÌYÁ ILÉ – YEMÒ The Mother of the Earth, this is the ancient name given by Baba Odùdúwà).
YEMOYÁLÉ had a husband that was ÒRÌŞÀ OKO, but he was very sick, and she went to consult the ÒRÌŞÀ Oracle with ELÉGBÁRA, and Elégbára told her that she had to go to the Mountain range without crossing the Sea, and the most difficult thing was crossing the sea.
YEMOYÁLÉ started her travel to the mountain range, but in the way she came across a man, who was
ÒŞÙMÀRÈ (ÒRÌŞÀ the Rainbow), he was a beautiful and perfect man, but he had a defect, that defect was that his Skin color was composed of all types of colors like the Rainbow.
ÒŞÙMÀRÈ was neither black, nor white skin; he was a combination of all colors.
ÒŞÙMÀRÈ told YEMOYÁLÉ that in order for her to cross his domains, she had to give herself intimately to him (to have Sex with ÒŞÙMÀRÈ).
YEMOYÁLÉ accepted because she wanted to save her Husband, ÒRÌŞÀ OKO who was sick.
YEMOYÁLÉ had an intimate relationship with ÒŞÙMÀRÈ, and then she continues her trip to the mountain range. She finally arrives at the mountain, she climb up to the top, there she found a Sacred Tree and she got the ÌKÍN (the magical sacred seed of IFÁ).
YEMOYÁLÉ went back to her house to see her husband, ÒRÌŞÀ OKO, she open the ÌKÍN and give the Juice to ÒRÌŞÀ OKO to drink. With this Medicine, ÒRÌŞÀ OKO heal’s completely. What YEMOYÁLÉ didn’t knew was that she was pregnant from her relationship with ÒŞÙMÀRÈ. YEMOYÁLÉ noticed that she was pregnant.
ÒRÌŞÀ OKO didn’t knew anything about this, and she tried to hide the truth to ÒRÌŞÀ OKO. In order to deceive ÒRÌŞÀ OKO, she put pieces of cloth around her belly to cover her pregnancy from ÒRÌŞÀ OKO. YEMOYÁLÉ wanted to have an abortion. She knew that she will be in trouble if ÒRÌŞÀ OKO finds out the truth.
YEMOYÁLÉ went to the beach, she sat down inside the sea water, and she gave birth inside the water, she gave birth to a son. This son was later known as ÒRÚNMÌLÀ. That is why baba Odùdúwà gave a praise to YEMOYÁLÉ for our Egbé Ódùn Olófin:
“MO JUBA YEMOYÁLÉ ÌYÁ ÓDÚ, ÌYÁ ÒRÚNMÌLÀ. (Praise to YEMOYÁLÉ, the Mother of ÓDÚ, the Mother of Òrúnmìlà).The original name of ÒRÚNMÌLÀ was ÓDÚ (notice that the tonal accentuation is different from ODÙ, the name of the wife of Òrúnmìlà).When YEMOYÁLÉ
came with her son, this baby was very special, because he could talk from birth. This baby asked
YEMOYÁLÉ; Why you wanted to leave me here? Why you want to abandon me?
YEMOYÁLÉ told her baby son that she was worried, because he was not the son of her husband,
ÒRÌŞÀ OKO, and that this situation would create a big problem for her.
Òrúnmìlà told his mother to don’t worry, because she gave ÒRÌŞÀ OKO the liquid of the Sacred Seed of ÌKÍN, and that her husband was saved, and that he, Òrúnmìlà, came from the same Power of that Sacred Seed, the ÌKÍN. YEMOYÁLÉ took her son and brought him before ÒRÌŞÀ OKO and she told him the truth, the baby son was not his son. ÒRÌŞÀ OKO wanted to cut the head of YEMOYÁLÉ’S baby. The baby boy told ÒRÌŞÀ OKO that he was able to be cured by the Power of the Seed, the ÌKÍN.
The baby told him that he was going to do a consultation to him, to do a Divination using the ÌKÍN. He planted the ÌKÍN Seed, and later the Tree of IFÁ came up from the seed. ÒRÚNMÌLÀ
(ÓDÚ) did a Divination to ÒRÌŞÀ OKO, and ÒRÌŞÀ OKO notice the Great Power and Potential that baby boy had, because what the baby boy told ÒRÌŞÀ OKO in the divination was about all his life. ÒRÌŞÀ Oko talked about this extraordinary baby. Suddenly a Voice is heard coming from Heaven, and the Voice told ÓDÚ (Òrúnmìlà): “You have been destined, because you are unique, you have seen the Creation of the World”, and from now on ÓDÚ became an AWO (a Diviner) and was givenÒRÚNMÌLÀ is the witness of creation.
ÒRÚNMÌLÀ is “L’OJU OKÀN ÒRUN”, meaning, the one who saw the Heart of ÒRUN, the Universe.
This story comes from ÒShÉ OGBÈ (Oshenilogbe, 5-8).
The Woman who didn’t wanted her son, and the son who loved so much his mother that even after days of her death, he still cries over the rotten body of his mother. The son loves her mother so
much that doesn’t care if he cries over the rotten body of his dead mother.
YEMOYÁLÉ never separates from ÒŞÙMÀRÈ, because he gave her the ÀShE to give birth such special son that was ÒRÚNMÌLÀ. ÒŞÙMÀRÈ lives in the Rainbow. The ARARA worship ÒŞÙMÀRÈ.
ÒŞÙMÀRÈ, this part of the Word “MARE” comes from OLODUMARE – The matrix of Creation, the Universal neutral Energy.
ÒŞÙ comes from the Divine Light of OLÓDÙMARÈ, from here comes the Rainbow.
YEMOYÁLÉ ASESU was the original path of YEMOYÁLÉ, and she was the Mother of Òrúnmìlà.
NOTE from Ifalenu: OLÓFIN ÈLÀ is the IRÚNMÒLE, “OLÓFIN ÁLÁ” is the Esoteric Spiritual name given to “JESUS CHRIST”, from Olófin Èlà emanates the spiritual Divine Energy for OLÓFIN ÁLÁ (“Jesus” el Christ). Some of the Great Masters of Humanity, Avatars, have been Emanations of OLÓFIN ÈLÀ, like Jesus was, so he was called OLÓFIN ÁLÁ. The Great Òrúnmìlà also was an Emanation of OLÓFIN ÈLÀ. That is why he is called ÒRÚNMÌLÀ ÈLÀ.
OLÓFIN ÈLÀ is the First spiritual Son of OLÓFIN ÒRUN. Olófin Òrun is the First Irúnmolè Nlá that Created Himself out of the Universal Neutral Energy we know as Olódùmarè, the Matrix of Creation. Olófin Òrun was the One who Created the Universe Consciously.
Is like a Universal DIVINE “AVATAR” or UNIVERSAL “CHRIST” who spreads WISDOM and the inclination towards Purity and Holiness.Note: This article is from our friends in the Caribbean
My One Year In Igbo-Ora, The Amazing Home Of Twins
The sleepy town of Igbo-ora is located in oyo state, south west of Nigeria. It is a town of approximately 80000 inhabitants, and predominantly agrarian. Igbo-ora the main town is the capital of the local government housing the secretariat of Ibarapa central Local Government.
Igbo-ora is one of the towns that make up Ibarapa land, they are seven in total and that is why it is common to hear people talk of the seven Ibarapas, (ibarapa mejeje). The seven towns that make up Ibarapa land are, Eruwa, Lanlate, Igbo-ora, Tapa, Ayete, Igangan and Ideere.Igbo Ora itself is divided into five main districts that is; Igboora, Igbole, Iberekodo, Sagan-un and Idofin, while there are popular areas like Pako, Oke isherin, Isale Oba and oke ayin. And each of these districts has its own traditional ruler.
It was in this small town of Igbo-ora that I spent my service year as a corper few years back. A lot of things striked me about this town, apart from the fact that it is recognized worldwide as the home of twins, (I’d be coming back to this later), it is a town of people with so little in terms of finances but yet very friendly and accommodating. Most people are either civil servants working with the state or local government, farmers or petty traders.From the moment our bus landed in igbo-ora, we were greeted with an overwhelming show of love and affection both by our fellow corp members and the town indigenes such that the despair on most of our faces occasioned by our posting to such a town and not big centers like Ibadan or Oyo dissipated in a short while.
They are a loving people, very accommodating and generous. The school I was posted to being one of the poorest in terms of funds allocation did not have a corpers lodge to accommodate me, but surprisingly a member of the community, the late Odofin Alphonso who did not know me from anywhere, offered to accommodate me for free after I was introduced to him by his daughter ( pls don’t let my dad see this, I made him pay for the “accommodation” :)). Such was the generosity of the people of this community.Igbo-ora and Twins
That Igbo-ora is the home of twins is an understatement, every home you go into has at least a set of twins, with some having as much as four or five sets. Twins were so much that it was common in the same compound to hear acronyms like iya ibeji1, iya ibeji eko, iya ibeji iberekodo etc. and shouting the names Taiwo or kehinde on the street will leave you with severals eyes turning around to look at you trying to figure out if you were calling them. such is the rate at which twin births are so common in the town.Ere ibeji
Locals attribute these multiple births to the okra leaves they eat, which in local parlance is called ILASA, and believe me it is very tasty, much tasty than the okra itself :). Locals believe this leaf is the source of their fertility and are always proud to boast that there is nothing like barrenness in their land as every woman conceives and gives birth with ease, with a high assurance that every woman in the community is likely to give birth to at least one set of twins. Personally I met with women who have given birth to twins as much as thrice during my stay there, it’s an incredible phenomenon that I don’t have an explanation for other than that they are blessed.
Local news outlets as well as international researchers troop to the town yearly to see firsthand the wonders of igbo-ora twins, and indigenes are very proud of this, so much so that on entry into the town you are greeted by a monument to the twins with the message (igbo-ora, the home of twins), I remember with nostalgia our community development activities in this popular junction:).
Several documentaries exists of the wonderful phenomenon of twins in Igbo-ora, one of the most popular is the one done by Titilayo oyinbo, you can watch here
Abundance of food
Being an agrarian town, food is extremely cheap in igbo-ora. Back in 2009, with as little as a thousand naira, I could get food stuffs that will last me for an entire month, especially at the popular oja Oba. I remember always going as early as possible just to get the products as they come straight from the farm.
And being a foodie that I am, another attraction for me in igbo-ora is the abundance of bukas :). Every street has a minimum of at least three of such bukas, my favourite was iya Alake at Pako roundabout. I must confess, I’ve never eaten at another buka and felt the way I feel there :), amala UI in Ibadan tried, but not as sweet as Iya Alake. Eating Iyan and obe ilasa for me was usually the highlight of my week.
Most importantly, igbo-ora is very accommodating to agro businesses and entrepreneurs hosting the largest farm in the Obasanjo farms group and other smaller farms also, coupled with a very low cost of acquiring such land. So if you intend to gw
o into agro business, look no f
urther, igbo-ora is the perfect place.Jalukere
Igbo-ora is also a major hub for charcoal in the southwest region, with tons of charcoal produced annually and sold to mostly food vendors in cities like Ibadan, Lagos and Abeokua.
The mode of transporting this charcoal is a pickup truck, popularly called Jalukere in igbo-ora. Owning a jalukere confers on the owner so much prestige and respect such that they live larger than large lives in the community with some owners having as much as three to four wives. One of the drivers who was a friend once told me all he needed to get any woman of his choice was to let her know he owns a jalukere, and no more talking J the deal is sealed
Fulani settlers
With all the madness that has been happening all across the country with respect to Fulani herdsmen and farmers clashing on a daily basis, I feel it’s necessary that I mention the fact there is a big community of Fulani settlers in igbo-ora. But instead of clashing with locals, they live in peace with them and even rear cows for some locals who invested in the cow business. Why this system works is because the community gave them an expanse of land farther from town where they settled popularly called gaa Fulani. They live there, rear their cattles there and do not have reasons to come into town with their cows or encroach on farms, not once in my one year in igbo-ora did I hear of locals clashing with fulanis.
Marriage In Yorubaland
Marriage is one of the oldest institutions among Yoruba, it marks the end and the beginning of a new era between two different individuals, who agreed to live together and their union creates everlasting friendship between homes of their births.
In times past, marriage matters were never left in the hands of prospective couples, rather, they were families’ affairs. Several steps were required before marriage could be consummated, though, things have really changed, some of these steps are still valid and observed in a marriage journey of modern day couples, because of their cultural relevance.
Steps in Marriage:
Search for spouse initiated by males (Ifojusode)
Wall-scratching time (Idẹgiri)
Acceptance /Voice-opening (Iṣiun)
Family soliciting (Itọrọ)
Betrothal (Idana)
Marriage proper and bride hand-over (Igbeyawo)
Search for spouse begins with a man, when he is of age. The potential groom begins visiting community’s night market, local streams (where laundry is done, mostly by maidens), public square, and other female-dominated centers.
Another search method is through friends, who have female siblings. Also, through potential groom sisters, these individuals serve as-go-between-brother-and-female friend.
At times, parents do the search, by looking out for a well-behaved child from a reputable home, at times, in order to create lasting friendship, parents arrange for a union between their wards.
Regardless of the search method, should a suitable spouse be found, the male child will tell his father.
The male spouse continues his visits to the lady (to seek consent), the lady as it were without a word may have agreed, but still playing hide-and-seek game (Idẹgiri). At this time, the lady never look at her would-be-spouse face, rather, she keeps looking on the floor or wall-scratching, probably in the presence of a chaperone.
The next marriage step is, “Iṣiun” meaning “I have accepted your proposal” after many visits to the prospective bride home, followed by exchange personal of gifts. At this time, all family members of the lady have known their future son-in-law, background search on character, family reputation is already done and known. The lady feels it is time to consent, move the relationship further after seeking parental advice and blessing on the matter.
When the lady agrees, marriage journey moves to the fourth and most important level “Itọrọ” that is soliciting for the prospective wife from father’s house. This stage in marriage steps is undertaken by the most senior males in the two houses, if the requests are granted, then the groom’s family moves to the next crucial stage of marriage called Betrothals (Idana), second to the last leg in Yoruba marriage.
Idana is the first public request of a female child, for hands in marriage from her father’s house. At this occasion, items of both spiritual and social values are presented to the bride’s family. These items are:
Honey (Oyin) – a bottle of wild honey, the symbolic value of this item is that, couple’s life will be as sweet as honey and be blessed with promising children.
Alligator Pepper (Atare) it comes in a pod with multiple seed, it symbolizes blessing, healthy and prosperous children for the couple.
Ground-nut Cake (Adun) – it is a local cake made from ground nut, it signifies sweetness, blessing and prosperous future for the couple and their children.
Local wine (Ọti-Ṣẹkẹtẹ) – this represents water, which is life, treasured for its multiple use. Since no one ever dislikes, hates, and speaks evil of water, so the couple will live a peaceful life, free from hate, and dislike.
Kola-nut (Obi-Abata with four halves, 42 or 100 pieces; in some cases it can more) – Kola-nut has several social and spiritual values in Yorubaland, when it comes to marriage, it symbolizes fertility and protection from evil. The kola-nut brought on this day will be used to pray for the fruit of belly.
Bitter-nut (Orogbo, 42 pieces; in some cases it can be more) represents old age, prosperity and trouble-free world. This means, the couple will live a long life in good health and see generations of their children.
Palm oil (Epo-pupa) it has several uses, one of which is the antidotal value. The palm oil suggests that, no evil will befall or over-reach the couple.
Salt (Iyọ) is used as a preservative and as a sweetner, symbolically, salt in the life of the couple will represent joy and trouble-free life.
Yam (between 30 and 100 tubers) this will depend on the status, wealth of the groom’s family.
Prayers are said by families and other well-wishers. The ceremony legitimizes the couple’s relationship, at this point, none of the party without a well-founded reason can back out of the relationship.
Kola-Nuts – Symbol for Fertility and Prosperity in Yoruba wedding
Source: google.com
Items for Traditional Wedding in Yoruba land
Source: motherlandnigeria.com/pictures
The final step in marriage is the solemnization of the couple in the presence of all families and well wishers (Igbeyawo). On this day, the bride is told the simple truth about her new, and permanent home. As a home-school where she will never graduate (ile-eko); she will be advised and counseled on how to live, care for her husband, and her relationship with other family members. The husband is advised on how to be a good provider, a kind, loving and caring husband. The ceremony is concluded with prayers, bride is handed over to the most senior male in groom’s family.
Yorupedia
Ònkà Yorùbá: NUMBERS & NUMBERING SYSTEM IN YORUBA
What is 450 in Yorùbá? You dey squeeze face? Okay, what of 52? One million? If you pose that kain question to many Yorùbás, the answer you get is a head-scratching smile, a dazed look with rolling eyes or a funny ‘Saka don port’ lip twitch…lol Some will make attempts and try in vain to remember what their Yorùbá class teacher taught them back in the primary school. Well, the numbering is actually very easy and today, we will be taking a look at it together. I hope you have fun with it, you may try out some numbers on your own to see if you are correct. Numbering more than 40 million, the Yorùbá people are found mainly in southwestern Nigeria. They are also found in Benin Republic, Togo, Ghana, Ivory Coast (Cote d’Ivoire) and all over the globe.Yorùbás have a highly-developed language, the Yorùbá language which has been classified under the Niger-Congo family of languages, making it closely related to Itsekiri and Igala (other languages in the family are Igbo, Jukun, Swahili, Wolof and Efik). As it is with other civilizations across the globe, the Yorùbás developed a system of naming numerals, said to be based on counting cowries, fingers and toes. The system is quite easy and straightforward.
According to Olu Lounge, the Yorubas have an elaborate vigesimal (base-20) numeral system which makes use of addition, subtraction and multiplication. Other languages using the vigesimal (with 20 as the block unit) numeral system include Dzongkha (national language in Bhutan), Ainu (Japan), French, Mayas, Aztecs, Danish, Welsh, Scottish Gaelic, Georgian and has also found historical use in England where the old British currency system involved 20 shillings and 240 pence (20*12) or usage in literature e.g three scores and seven.
As outlined in the book, The History of the Yorubas (From the Earliest Times to the Beginning of the British Protectorate) by Reverend Samuel Johnson (1897), the numerals are Cardinal and Ordinal or Serial and based on the system, we can have three groupings: Simple Enumeration, Quantitative (or Numeral Adjectives) and Numismatics (for money and currencies). Now, let’s take a stroll through the simple enumeration but before then, please note:
‘Di’ means ‘less than’ or ‘subtracted from’. For example, if ọgọta is 60, 55, will be ‘five (arun) subtracted from 60′. Thus, 55 will be ‘arunDIlọgọta.’ On the other hand, ‘le’ means ‘more than’ or ‘added to’. For instance, 54 will be 50 (adọta) + (le) merin (four) using the quantitative or numeral adjectives or in simple enumeration (Ẹrinleladọta). ‘Lọna or ọna’ is used for multiplication. Summary: ‘ó lé’ for addition,‘ó dín’for subtraction and ‘onà’ for multiplication.
Phonetics: ‘ọ’ as in top, ‘o’ as in roll, ‘ẹ’ as in elephant.
To use the quantitative or numeral adjectives, all you need to do is to add ‘m’ to the number. For example, arun (five) will become ‘marun’ while ọkanla (11) becomes ‘mọkanla’. Some special numbers like 1, 20, 30, 40, 50, 60, 70, 80, 90, 100, 200, 300, 400, 500, 600, 700, 800, 900, 1,000, 2,000, 3,000 etc in that order are exceptions as they remain unchanged without the ‘m’. And ‘Lá‘ e.g in mejila is a contraction of ‘lé mẹ̀wá’meaning ‘and ten’.
OUTLINE:
1-100
200-900
1,000-20,000
FOR HIGHER NUMBERS: 20,000 and above
200,000- 10 MILLION
100 MILLION TO ONE TRILLION
ORDINALS (Ordinal Numbers)
ADVERBS OF NUMBER
ADVERBS OF TIME
REFERENCES
Now, let’s roll!
1-100
NB: The other names are alternative spellings.
1-Ení or ookan, okan, ọ̀kan (for numismatics or currencies like cowries or coins).
2-È jì or Eéji (for numismatics or currencies like cowries or coins).
3-Ẹta or ẹẹ́ta (for numismatics or currencies like cowries or coins, same pattern till 19).
4-Ẹrin, ẹ̀rin or ẹẹ́rin
5-Àrún or aárùn
6-Ẹfà or ẹẹ́fà
7-Èje or eéje
8-Ẹjọ, ẹ̀jọ or ẹẹ́jọ
9-Ẹsan, ẹ̀sán or ẹẹ́sàn
10-Ẹwa,ẹ̀wá or ẹẹ́wà
11-Ọkanla, ọ̀kanlá, oókànlá
12-Ejila, èjìlá, eéjìlá
13-Ẹtala, ẹ̀talá, ẹẹ́talá
14-Ẹrinla, ẹ̀rinlá, ẹẹ́rìnlá
15-Ẹdogun (Ẹedogun, ẹ́ẹdógún)
16-Ẹrindinlogun, ẹẹ́rìndílógún
17-Ẹtadinlogun, eétàdílógún
18-Ejindinlogun, eéjìdílógún
19-Ọkandinlogun, oókàndílógún
20-Ogun, ogún, okòó or Okowo (ọkẹ owo for numismatics or currencies like cowries or coins).g
21-Ọkanlelogun
22-Ejilelogun
23-Ẹtalelogun
24-Ẹrinlelogun
25-Ẹdọgbọn, ẹ́ẹdọ́gbọ̀n
26-Ẹrindinlọgbọn
27-Ẹtadinlọgbọn
28-Ejidinlọgbọn
29-Ọkandinlọgbọn
30-Ọgbọn, ọgbọ̀n, ọɡbọ̀n ǒ or Ọgbọnwo (Ọgbọn owo for numismatics or currencies like cowries or coins )
31-Ọkanlelọgbọn
32-Ejilelọgbọn
33-Ẹtalelọgbọn
34-Ẹrinlelọgbọn
35-Arundinlogoji, aárùndílogójì
36-Ẹrindinlogoji
37-Ẹtadinlogoji
38-Ejidinlogoji
39-Ọkandinlogoji
40-Ogoji, ogójì, ojì (Ooji, Ogun meji, two twenties)
41-Ọkanlelogoji
42-Ejilelogoji
43-Ẹtalelogoji
44-Ẹrinlelogoji
45-Arundinladọta
46-Ẹrindinladọta
47-Ẹtadinladọta
48-Ejidinladọta
49-Ọkandinladọta
50-Adọta (aadọta), àádọ́ta
51-Ọkanleladọta
52-Ejileladọta
53-Ẹtaleladọta
54-Ẹrinleladọta
55-Arundinlọgọta
56-Ẹrindinlọgọta
57-Ẹtadinlọgọta
58-Ejidinlọgọta
59-Ọkandinlọgọta
60-Ọgọta, ọgọ́ta, ọta (ogun mẹta, three twenties)
61-Ọkanlelọgọta
62-Ejilelọgọta
63-Ẹtalelọgọta
64-Ẹrinlelọgọta
65-Arundiladọrin
70-Adọrin (Aadọrin), àádọ́rin
71-Ọkanleladọrin
72-Ejileladọrin
73-Ẹtaleladọrin
74-Ẹrinleladọrin
75-Arundilọgọrin
76-Ẹrindilọgọrin
77-Ẹtadilọgọrin
78-Ejidilọgọrin
79-Ọkandilọgọrin
80-Ọgọrin (Ogun mẹrin, four twenties), ọgọ́rin, ọrin
81-Ọkanlelọgọrin
82-Ejilelọgọrin
83-Ẹtalelọgọrin
84-Ẹrinlelọgọrin
85-Arundiladọrun
86-Ẹrindiladọrun
87-Ẹtadiladọrun
88-Ejidiladọrun
89-Ọkandiladọrun
90-Adọrun (Aadọrun), àádọ́rùn
91-Ọkanleladọrun
92-Ejileladọrun
93-Ẹtaleladọrun
94-Ẹrinleladọrun
95-Arundilọgọrun
96-Ẹrindilọgọrun
97-Ẹtadilọgọrun
98-Ejidilọgọrun
99-Ọkandilọgọrun
100-Ọgọrun (ogun marun, five twenties), ọgọ́rùn, ọrún
Okay, the system is quite easy. To get 101-199, just add the numbers in words. For example:
101 = 100 + 1 = Okan le lọgọrun, or Ọgọrun le ọkan (‘Le’ here can mean ‘plus’ or ‘added to’ while ‘di’ means ‘less than’)
108 = 108 = Ọgọrun le lẹjo (mẹjọ).
Okay, at this point, we will switch to special quantitative and adjectivals for 110 and above which is also applicable to the numismatics/currencies. Let’s see:
Okay, at this point, we will switch to special quantitative and adjectivals for 110 and above which is also applicable to the numismatics/currencies. Let’s see:
110- Adọfa, àádọ́fà (actually a contraction of ‘mewadilọgọfa’ which means 120 less 10)
120- Ọgọfa, ọ(gọ́)fà (Ogun mẹfa, 20 * 6)
130- Adọje,àádóje (Mẹwadilogoje, 140 less 10)
140- Ogoje, o(gó)je (Ogun meje, 20*7)
150- Adọjọ, àádọ́jọ (Mẹwadiladọjọ, 160 less 10)
160-Ọgọjọ, ọ(gọ́)jọ (Ogun mẹjọ, 20*8)
170-Adọsan, àádọ́sán (Mẹwadilogunmẹsan, 180 less 10)
180- Ọgọsan, ọ(gọ́)sàn (Ogun mẹsan, 20*9)
190-Mẹwadinigba (200 less 10), ẹ̀wadilúɡba
Let’s move on to greater numbers which have special names based on simple enumeration or a combination of any of the three groupings:
200-900
200-Igba (or Igbiwo for currencies) Igba (igbéo) is actually the contraction for ‘igba owó‘ which means ‘a heap of cowries (money)’.
210- Ẹwalerugba, ẹ̀walélúɡba (200 plus 10)
220- Ogunlugba (200 plus 20)
230- Ọgbọnwolerugba
240- Ojulugba
250-Aadọtalerugba
260-Ọtalerugba (Ọgọta leru gba, i.e 60 plus 200)
270- Aadọrinlerugba
280- Orinlugba
290- Aadọrunlerugba
The intermediate figures of 300, 500, 700, 900, 1,100 up to 1,900 are taken to be 100 less than the multiple above them. ‘Ọrun din-ni’ is often shortened to ‘Ọdẹ’ or ‘Ẹdẹ’. Let’s see:300-Ọdunrun, ọ̀ọ́dúrún (contraction of ‘Ọrun (Ọgọrun)-din-ni-irinwo which is 100 less than 400′)
400-Irinwo, irinwó or Erinwo (20*20, which means the ‘Elephant of Figures’ as it is the highest coined word used in calculations, with the others being its multiples).
500-Ẹdẹgbẹta, ọ̀ọ́dẹ́gbẹ̀ta, ẹ̀ẹ́dẹ́gbẹ̀ta (Ọrun (Ọgọrun)-din-ni-Ẹgbẹta, 100 less than 600 etc.)
600-Ẹgbẹta, ẹgbẹ̀ta (igba mẹta, three 200s)
700-Ẹdẹgbẹrin, ọ̀ọ́dẹ́gbẹ̀rin, ẹ̀ẹ́dẹ́gbẹ̀rin
800-Ẹgbẹrin, ẹgbẹ̀rin
900-Ẹdẹgbẹrun, ẹ̀ẹ́dẹ́gbẹ̀rún
NB: Please note that the multiples of 200 do not end with ten times even though this is what forms the basis of higher calculations. For example, 2,200 will be:
= Igba mọkanla (11*200) and 4,000 =Ẹgbaji (twice two thousand).
1,000-20,000
1,000-Ẹgbẹrun, ẹgbẹ̀rún (Ẹgbẹ = Igba (200), so 1,000 = Igba marun, 200*5)
1,100-Ẹgbẹrunlelọgọrun
1,200-Ẹgbẹfa, ẹgbẹ̀fà
1,300-Ẹdẹgbeje
1,400-Egbeje, egbèje
1,500-Ẹdẹgbẹjọ
1,600-Ẹgbẹjọ, ẹgbẹ̀jọ
1,700-Ẹdẹgbẹsan
1,800-Ẹgbẹsan, ẹgbẹ̀sàn
1,900-Ẹgbadinọgọrun
2,000-Ẹgbàwá, ẹgbẹ̀wá, ẹgbàá (Igba mẹwa, ten 200s)
2,200-Ẹgbọkanla, ẹgboókànlá
2,400-Egbejila
2,500-Ẹgbẹtaladinlọgọrun
2,600-Ẹgbẹtala
2,800-Ẹgbẹrinla
3,000- Ẹgbẹteedogun, ẹgbẹ́ẹdógún or ẹgbẹrun mẹta (three thousands)
3,500-Egbejidilogun-din-ọgọrun
4,000-Ẹgbaji, ẹgbàajì
4,500-Ẹgbẹtalelogun-din-ọgọrun
5,000-Ẹdẹgbata, ẹgbẹ́ẹdọ́gbọ̀n or ẹgbẹdọgbọn
5,500- Ẹgbẹtalelogbọn-din-ọgọrun
6,000-Ẹgbata, ẹgbàáta
7,000-Ẹdẹgbarin, ẹ̀ẹ́dẹ́ɡbarin
8,000-Ẹgbarin, ẹgbàárin
9,000-Ẹdẹgbarun, ẹ̀ẹ́dẹ́ɡbàárùn
10,000-Ẹgbarun, ẹgbàárùn
16,000 – Ẹgbajọ, ẹgbàájọ
20,000: Ẹgbawa, ẹgbàawǎ or ọkẹ́ kán
10,500 will be: 10,000 + 500 = Egbarun le edegbeta. Gorrit? LOL!
13,000 will be: 10,000 + 3,000 = Egbarun le egbedogun.
14,200 = 10,000 + 4,000 +200 = Egbarun le egbaji le igba
19,000 = 20,000-1,000 = Egbawa di egberun
You see it’s quite simple and easy….lol!
Oya, try this: 15,900 = ?
FOR HIGHER NUMBERS: 20,000 and above:
For numbers 20,000 and above, a combination of simple enumeration, quantitative/adjectivals or numismatics can be used (especially when it is cowries or other forms of currencies).
20,000 – Ọkẹ kan (One ọkẹ = 20,000 cowries or one bag (sack) of money), or ẹgbẹrun lọna ogun (1000*20 )
30,000 – Ọkẹ kan ati abọ (one and half ọkẹ, ati = and, abọ = half), ẹẹdogun or ẹgbẹrun lọna ọgbọn (1000*30)
40,000 – Ọkẹ meji (two ọkẹ = 2*20,000), ẹgbagun or ẹgbẹrun lọna ogoji (1000*40)
50,000 – Ọkẹ meji ati abọ or ẹgbẹrun lọna aadọta (1,000*50)
60,000- Ọkẹ mẹta or ẹgbẹrun lọna ọgọta (1,000*60)
70,000- Ọkẹ mẹta ati abọ or ẹgbẹrun lọna adọrin (20,000*3.5, 1,000*70)
80,000- Ọkẹ mẹrin or ẹgbẹrun lọna ọgọrin (20,000*4, 1,000*80)
90,000- Ọkẹ mẹrin ati abọ or ẹgbẹrun lọna adọrun (20,000*4.5, 1,000*90)
100,000- Ọkẹ marun tabi (tabi means or) ẹgbẹrun lọna ọgọrun (20,000*5, 1,000*100)
FOR NUMBERS ABOVE 100,000, THE PATTERN IS STILL THE SAME:
200,000- 10 MILLION
200,000- Ọkẹ mẹwa tabi ẹgbẹrun lọna igba. (20,000*10, 1000*200)
300,000- Ẹgbẹrun lọna ọdunrun (1,000*300)
400,000- Ẹgbẹrun lọna irinwo. (1,000*400)
500,000- Ẹgbẹrun lọna ẹdẹgbẹta (1,000*500)
600,000- Ẹgbẹrun lọna ẹgbata (1,000*600)
700,000- Ẹgbẹrun lọna ẹdẹgbẹrin (1,000*700)
800,000- Ẹgbẹrun lọna ẹgbẹrin (1,000*800)
900,000- Ẹgbẹrun lọna ẹdẹgbẹrun (1,000*900)
1,000,000 (One million)- Ẹgbẹgbẹrun (Ẹgbẹrun lọna ẹgbẹrun, 1,000*1,000, ẹgbẹ̀ẹgbẹ̀rún or àádọ́ta ọkẹ́ meaning 50 bags each containing 20,000 cowries)
2,000,000 – Ẹgbẹgbẹrun (lọna = times) meji (ọgọ́rùn ọkẹ́, ọrún ọkẹ́,1,000,000*2)
3,000,000- Ẹgbẹgbẹrun mẹta
4,000,000- Ẹgbẹgbẹrun mẹrin
5,000,000- Ẹgbẹgbẹrun marun
6,000,000- Ẹgbẹgbẹrun mẹfa
7,000,000- Ẹgbẹgbẹrun meje
8,000,000- Ẹgbẹgbẹrun mẹjọ
9,000,000- Ẹgbẹgbẹrun mẹsans
0,000,000-Ẹgbẹgbẹrun mẹwa
100 MILLION TO ONE TRILLION
100,000,000 (One hundred million): Ẹgbẹgbẹrun ọgọrun
200,000,000 (Two hundred million): Ẹgbẹgbẹrun lọna igba (Igba ẹgbẹ̀ẹgbẹ̀rún)
300,000,000 (Three hundred million): Ẹgbẹgbẹrun lọna ọdunrun
400,000,000 (Four hundred million): Ẹgbẹgbẹrun lọna irinwo
500,000,000 (Five hundred million): Ẹgbẹgbẹrun lọna ẹdẹgbẹta
600,000,000 (Six hundred million): Ẹgbẹgbẹrun lọna ẹgbẹta
700,000,000 (Seven hundred million): Ẹgbẹgbẹrun lọna ẹdẹgbẹrin
800,000,000 (Eight hundred million): Ẹgbẹgbẹrun lọna ẹgbẹrin
900,000,000 (Nine hundred million): Ẹgbẹgbẹrun lọna ẹdẹgbẹrun
1,000,000,000 (One billion): Ẹgbẹgbẹrun lọna ẹgbẹrun
1,000,000,000,000 (One trillion): Ẹgbẹgbẹrun lọna ẹgbẹgbẹrunORDINALS
The ordinal numbers do not show quantity or value, they just denote order, rank or position.
1st -Ekini
2nd -Ekeji
3rd -Ẹkẹta
4th -Ẹkẹrin
5th -Ẹkarun
6th -Ẹkẹfa
7th -Ekeje
8th -Ẹkẹjọ
9th -Ẹkẹsan
10th -Ẹkẹwa
11th -Ikọkanla
12th -Ikejila
13th -Ikẹtala
14th -Ikẹrinla
15th -Ikẹdogun
16th -Ikẹrindilogun
17th -Ikẹtadilogun
18th -Ikẹjidilogun
19th -Ikọkandilogun
20th -Ogun
21st -Ikọkanlelogun
25th -Ikẹdọgbọn
ADVERBS OF NUMBER
This is used when describing sequence. For example: ‘Come out of the room, one by one.’ The one by one in Yoruba becomes ‘Ọkankan’ which is actually a contraction of ‘ọkan ọkan’.
One by one – Ọkankan
Two by two – Meji-meji
Three by three – Mẹta-mẹta
Four by four – Mẹrin mẹrin
Five by five – Marun-marun
Six by six -Mẹfa mẹfa
Seven by seven – Meje meje
Eight by eight -Mẹjọ mẹjọ
Nine by nine – Mẹsan mẹsan
Ten by ten – Mẹwa mewa (same pattern till 19, same for 21-29, 31-39, 41-49. However, for 20, 30, 40, 60, 80 and 100, there is duplication of the first two letters as you will see below. For 50, 70 and 90, the same occurs but the ‘d’ is replaced by ‘r’. So for 50, it will be aradọta instead of adọdọta).g
Twenty by twenty – Ogo-gun
Thirty by thirty – Ọgbọngbọn
Forty by forty – Ogogoji
Fifty by fifty – Aradọta
Sixty by sixty – Ọgọgọta
Seventy by seventy – Aradọrin
Eighty by eighty – Ọgọgọrin
Ninety by ninety – Aradọrun
Hundred by hundred – Ọgọgọrun
ADVERBS OF TIME
The ‘Ẹrin’ means ‘once’, ‘one time’ or ‘one cycle’.
Once – Ẹrinkan, can be contracted to Ẹnkan.
Twice – Ẹrin meji (Ẹmeji)
Thrice – Ẹrin mẹta (Ẹmẹta)
Four times – Ẹrin mẹrin (Ẹmẹrin)
Five times – Ẹrin marun (Ẹmarun)
Six times – Ẹrin mẹfa (Ẹmẹfa)
Seven times – Ẹrin meje (Ẹmeje)
Eight times – Ẹrin mẹjo (Ẹmẹjọ)
Nine times – Ẹrin mẹsan (Ẹmẹsan)
Ten times – Ẹrin mẹwa (Ẹmẹwa) (Same till 19).
Here, ‘igba’ means ‘times’, so twenty times will be ‘Igba ogun.’ Igba is applied to multiples of ten while erin is used as a prefix for the numerals as shown above.
Thirty times – Igba Ọgbọn
Forty times – Igba Ogoji
Fifty times– Igba Adọta
Sixty times – Igba Ọgbọta
Seventy times – Igba Adọrin
Eighty times – Igba Ọgọrin
Ninety times – Igba Adọrun
Hundred times – Igba Ọgọrun
Maybe it happened to you too but when I got to the millions part, I just couldn’t He was born at a very dangerous time. A perilous period in history. It was on the 16th of September 1915 in the tiny city of Isan-Oyin (now called Isonyin), close to Ijebu-Musin and Ijebu-Ode in Ogun State, southwestern Nigeria. Within the thick groves of thick forests and the brilliant foliage of green tropical plants, the cries of newly-born babies pierced the calm and peace of the forest. A woman named Grace Okuromiko Olunaike had given birth to triplets. Three at once!Immediately she was told that she just gave birth to three babies, her face went sullen. She could not hide the sadness. Her heartbeat increased as tears streamed down herwarm face. She was visibly confused. It was an abomination for a woman to give birth to triplets at that time in Yorubaland. One child must be sacrificed to the gods. One of the babies was eventually sacrificed to the gods. The other two were spared. One of them is whom I am writing on right now – Alajo Somolu.
Baba Alajo Somolu was just three years of age when he lost his father. However, he was able to proceed with his education. He started his primary education at the Emmanuel Primary School, Ijebu-Isonyin. He had not finished his education at his small hamlet when his paternal uncle, STA Torimoro came and took him to Lagos where he was able to further his education. thinking in naira….lololol!s
ALAJO SOMOLU, Nigeria’s Most Famous Thrift Collector
Alphaeus Taiwo Olunaike is not a name that many Nigerians are familiar with. But once you mention Baba Alajo Somolu, theHe was born at a very dangerous time. A perilous period in history. It was on the 16th of September 1915 in the tiny city of Isan-Oyin (now called Isonyin), close to Ijebu-Musin and Ijebu-Ode in Ogun State, southwestern Nigeria. Within the thick groves of thick forests and the brilliant foliage of green tropical plants, the cries of newly-born babies pierced the calm and peace of the forest. A woman named Grace Okuromiko Olunaike had given birth to triplets. Three at once!Immediately she was told that she just gave birth to three babies, her face went sullen. She could not hide the sadness. Her heartbeat increased as tears streamed down herwarm face. She was visibly confused. It was an abomination for a woman to give birth to triplets at that time in Yorubaland. One child must be sacrificed to the gods. One of the babies was eventually sacrificed to the gods. The other two were spared. One of them is whom I am writing on right now – Alajo Somolu.
Baba Alajo Somolu was just three years of age when he lost his father. However, he was able to proceed with his education. He started his primary education at the Emmanuel Primary School, Ijebu-Isonyin. He had not finished his education at his small hamlet when his paternal uncle, STA Torimoro came and took him to Lagos where he was able to further his education. eyes of millions of Nigerians will light up. Yes, they are more familiar with this nomenclature.
BACKGROUND AND EARLY DAYS
He was born at a very dangerous time. A perilous period in history. It was on the 16th of September 1915 in the tiny city of Isan-Oyin (now called Isonyin), close to Ijebu-Musin and Ijebu-Ode in Ogun State, southwestern Nigeria. Within the thick groves of thick forests and the brilliant foliage of green tropical plants, the cries of newly-born babies pierced the calm and peace of the forest. A woman named Grace Okuromiko Olunaike had given birth to triplets. Three at once!Immediately she was told that she just gave birth to three babies, her face went sullen. She could not hide the sadness. Her heartbeat increased as tears streamed down herwarm face. She was visibly confused. It was an abomination for a woman to give birth to triplets at that time in Yorubaland. One child must be sacrificed to the gods. One of the babies was eventually sacrificed to the gods. The other two were spared. One of them is whom I am writing on right now – Alajo Somolu.
Baba Alajo Somolu was just three years of age when he lost his father. However, he was able to proceed with his education. He started his primary education at the Emmanuel Primary School, Ijebu-Isonyin. He had not finished his education at his small hamlet when his paternal uncle, STA Torimoro came and took him to Lagos where he was able to further his education.
Long after he narrowly escaped being sacrificed to the gods, in the year 1927, he arrived Lagos and he was enrolled at the St. Johns School, Aroloya. From there, he proceeded to the Christ Church Cathedral School, Lagos, and finishedthere in 1934. Two years after his education, he was enrolled as an apprentice under a tailor named Rojaye. He was a tailor-in-training for nine good yearsbefore he got his ‘freedom’. When hestarted working as a tailor, he noticed that the income was not just going to be sustainable for him and he needed an alternative fast.Therefore, when the younger brother of his late dad, STA Torimoro, was going to Cameroon on a commercial trip, Baba Alajo Somolu decided he would also seize the opportunity and follow him too.
Thus, in 1950, BabaAlajo Somolu was on his way to Paul Biya’s nation. Upon reaching Cameroon, Baba Alajo Somolu unleashed the ferocious entrepreneurial spirit that was in him. A very determined fellow, he tried his hands on various tasks and duties in Cameroon. He sold goods, newspapers and tried his hands on many ventures. In Cameroon, one of his neighbours was a thrift collector and he gisted him about the business which immediately caught his fancy.As a a result, by thetime he returned to Nigeria in 1954, he already had it in mind that he was going to start the business of ajo gbigba (thrift collection). He was 39 at that time. Before he left Cameroon, he took with him a copy of the thrift collection card used by his Cameroonian neighbour. Upon reaching Nigeria, he made his own copies of the card and he named his own venture Popular Daily Alajo Somolu.At the peak of his career, he was so hardworking and diligent at his work that sayings were coined in his name.The sayings are as follows:‘’Ori e pe bii ti alajo Somolu, to fodidi oôdun meta gbajo lai ko oruko eni kankan sile, ti ko si siwo san fenikeni.’’ (Your brain is as sharp as that of Alajo Somolu, who collected thrift for three years and paid back all his customers without writing down a single name and without making a single mistake with the payment)There is also another one that goes thus:At the peak of his career, he was so hardworking and diligent at his work that sayings were coined in his name.The sayings are as follows:‘’Ori e pe bii ti alajo Somolu, to fodidi oôdun meta gbajo lai ko oruko eni kankan sile, ti ko si siwo san fenikeni.’’ (Your brain is as sharp as that of Alajo Somolu, who collected thrift for three years and paid back all his customers without writing down a single name and without making a single mistake with the payment)There is also another one that goes thus:At the peak of his career, he was so hardworking and diligent at his work that sayings were coined in his name.The sayings are as follows:‘’Ori e pe bii ti alajo Somolu, to fodidi oôdun meta gbajo lai ko oruko eni kankan sile, ti ko si siwo san fenikeni.’’ (Your brain is as sharp as that of Alajo Somolu, who collected thrift for three years and paid back all his customers without writing down a single name and without making a single mistake with the payment)There is also another one that goes thus:
Ori e pe bii Alajo Somolu, to ta moto, to fi ra keke”.
(You are so intelligent like Alajo Somolu, who sold his car to buy a bicycle).
For Baba Alajo Somolu to collect thrift and financial contributions from his countless clients without writing down their names and then returning to pay them as due and as scheduled at the end of every month for years without making any mistake points to an eidetic (photographic) memory. Only someone of a vast and prodigious memory with an outstanding power of recall can effortlessly carry out such an amazing feat.One very interesting thing is that many people actually think the story of Alajo Somolu is of myths and legends and that he does not exist. But alas! He did truly exist!
After establishing his Popular Daily Alajo Somolu thrift collection business,he got a bicycle that he planned to use in moving around collecting money for saving from his customers. Then he called an older relative and hinted him of the business, seeking his counsel, advice and suggestion. But he was shocked.His elder relative took a good look at him and thoroughlydiscouraged him. He told Alajo Somolu that thrift business was not for people like him, that is was a very difficult and challenging job andhe even counted about six people who had started the business of thrift collection but ended up bankrupt.He summed it up by telling Alajo Somolu to try another business as he will not succeed in thrift collection.Ori e pe bii Alajo Somolu, to ta moto, to fi ra keke”.
(You are so intelligent like Alajo Somolu, who sold his car to buy a bicycle).
For Baba Alajo Somolu to collect thrift and financial contributions from his countless clients without writing down their names and then returning to pay them as due and as scheduled at the end of every month for years without making any mistake points to an eidetic (photographic) memory. Only someone of a vast and prodigious memory with an outstanding power of recall can effortlessly carry out such an amazing feat.One very interesting thing is that many people actually think the story of Alajo Somolu is of myths and legends and that he does not exist. But alas! He did truly exist!
After establishing his Popular Daily Alajo Somolu thrift collection business,he got a bicycle that he planned to use in moving around collecting money for saving from his customers. Then he called an older relative and hinted him of the business, seeking his counsel, advice and suggestion. But he was shocked.His elder relative took a good look at him and thoroughlydiscouraged him. He told Alajo Somolu that thrift business was not for people like him, that is was a very difficult and challenging job andhe even counted about six people who had started the business of thrift collection but ended up bankrupt.He summed it up by telling Alajo Somolu to try another business as he will not succeed in thrift collection.
Therefore, when the younger brother of his late dad, STA Torimoro, was going to Cameroon on a commercial trip, Baba Alajo Somolu decided he would also seize the opportunity and follow him too. Thus, in 1950, Baba Alajo Somolu was on his way to Paul Biya’s nation. Upon reaching Cameroon, Baba Alajo Somolu unleashed the ferocious entrepreneurial spirit that was in him. A very determined fellow, he tried his hands on various tasks and duties in Cameroon. He sold goods, newspapers and tried his hands on many ventures. In Cameroon, one of his neighbours was a thrift collector and he gisted him about the business which immediately caught his fancy.
As a a result, by the time he returned to Nigeria in 1954, he already had it in mind that he was going to start the business of ajo gbigba (thrift collection). He was 39 at that time. Before he left Cameroon, he took with him a copy of the thrift collection card used by his Cameroonian neighbour. Upon reaching Nigeria, he made his own copies of the card and he named his own venture Popular Daily Alajo Somolu.
At the peak of his career, he was so hardworking and diligent at his work that sayings were coined in his name. The sayings are as follows:
Ori e pe bii ti alajo Somolu, to fodidi oôdun meta gbajo lai ko oruko eni kankan sile, ti ko si siwo san fenikeni.’’ (Your brain is as sharp as that of Alajo Somolu, who collected thrift for three years and paid back all his customers without writing down a single name and without making a single mistake with the payment).
There is also another one that goes thus:fOri e pe bii Alajo Somolu, to ta moto, to fi ra keke”. (You are so intelligent like Alajo Somolu, who sold his car to buy a bicycle)
For Baba Alajo Somolu to collect thrift and financial contributions from his countless clients without writing down their names and then returning to pay them as due and as scheduled at the end of every month for years without making any mistake points to an eidetic (photographic) memory. Only someone of a vast and prodigious memory with an outstanding power of recall can effortlessly carry out such an amazing feat.
One very interesting thing is that many people actually think the story of Alajo Somolu is of myths and legends and that he does not exist. But alas! He did truly exist!
After establishing his Popular Daily Alajo Somolu thrift collection business, he got a bicycle that he planned to use in moving around collecting money for saving from his customers. Then he called an older relative and hinted him of the business, seeking his counsel, advice and suggestion. But he was shocked.
His elder relative took a good look at him and thoroughly discouraged him. He told Alajo Somolu that thrift business was not for people like him, that is was a very difficult and challenging job and he even counted about six people who had started the business of thrift collection but ended up bankrupt. He summed it up by telling Alajo Somolu to try another business as he will not succeed in thrift collection.
After listening to the demotivating tale of his older relative, Alajo Somolu headed to the place of his own elder sister, named Sarah. He explained that he wanted to leave the tailoring job and all that was on his mind to his dear sister. She listened carefully to all he had to say, believed in his passion and took him to a clergy who prayed for him and gave him all the support and encouragement that he needed in his new venture. He also preached to Alajo Somolu to be very honest in all his dealings, and that once he was fair and just, his business would bloom.
An elated Alajo Somolu and his delighted sister left the place of the cleric full of thanks and gratitude. In September 1954, Alajo Somolu went out for the first time to collect thrift from his clients. He had launched his business and he had great hopes. Unfortunately, not a single person patronized him that first day. Many of the market women even taunted him saying he would just collect their money and vanish into the thin air. But he was not discouraged with the negative atmosphere. He persisted in riding his bicycle from stall to stall, from shop to shop until some of the market women pitied him and decided to give him a trial and gave steady contributions of some kobos.
At the end of the first month, all his clients got their money complete and not a dime was missing. Baba Alajo too also made his own profit and he was doubly delighted that his clients had renewed hope in him and that the new business was actually more lucrative than the tailoring he was doing. With time, the news of his honesty, transparency and hardwork spread and his clients swelled in number. Baba Alajo’s prosperity too also shone and he built his first house at No 10, Odunukan Street in Ijesa. He later sold the house to the Deeper Life Ministry and built another one at Olorunkemi, Owotutu Area, Bariga, Lagos.
In a shortwhile, his fame spread like wildfire. He was the thrift collector for the entire axis covering Awolowo Market, Oyingbo Market, Olaleye, Mile 12, Ojuwoye, Baba Oloosa, Sangross and of course in Somolu (Shomolu) where he got his nickname. His customers fell in love with him for his truthfulness, his ability to save them from financial ruins by providing life-saving loans and most importantly, for his outstanding memory. He did not also use a calculator and there were no computers either. The most amazing part of his prodigious memory is this: he does not only pay back the exact amount to his clients, he also pay them back with the same notes and coins that they contributed with. He was so exact that if a client should write down the number on his notes, he would be astonished to get the same notes back at the end of the month. Such brilliance!
Anytime one of his vehicles returned after a trip of thrift collection and the car had depreciated to the point that it is no longer economically viable, he just sells off the car and buys a bicycle instead. Therefore, when people noticed that one of his vehicles was missing and a brand-new vehicle had instead, they will say:s
sAlajo Somolu has sold his car to buy a bicycle.
But Alajo Somolu knew what he was doing. To him, what is the point of maintaining a car that was not bringing in profits anymore? It was better to sell it and buy more Raleigh bicycles to access all the hitherto inaccessible areas. Let me state here that many of his customers stayed with him for decades and many up to the time he died. They described him as a very friendly, reliable and honest man. He was also praised for his willingness to help others. When he died, one of the other thrift collectors in the area named Oladini Olatunji said that there was a time when he ran into some financial troubles with his business and it almost became a huge debt on him but it was baba Alajo Somolu that helped him pay off the entire debt and saved him from bankruptcy and he never told anyone. For this and many more, all other thrift collectors looked up to him as Alajo Somolu continued his job with joy until 2010 when he was 95 years old. He really wanted to continue the job but his children (shown below) insisted that he had to go on voluntary retirement and that it was time for him to rest.
But you know the most amazing thing? Even though Baba Alajo Somolu followed his children’s suggestion that he retire and not go out again to receive thrift collections, his clients did not let him rest. They had so much faith in him that they personally went to his house to give him their daily contributions which they then returned to collect at the end of every month when it would have accumulated to a sizable portion.
On the 11th of August, 2012, Baba Alajo Somolu breathed his last. He was not sick but died due to old age. father figure and even held the alajo (thrift collector) meetings in his house.fHe was happily married and as at the time he was alive, he was the Layreader and Treasurer for 30 years at the Anglican Church that he attended at Somolu.
m a humble background and with little formal education, Baba Alajo Somolu was able to remodify esusu, the traditional banking system and became a pioneer in his own right. He was clearly a fulfilled man, with the proceeds from his job, he was able to build houses, send his children to school and sustain his entire family.
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