I PLAYED PERCUSSIONS FOR THE LEGENDARY FELA KUTI (PART TWO) BY OLALEKAN ODUNTAN.

Q : So, what happened after this encounter? 

A : He promised to take us to meet with Victor Olaiya who was a very popular highlife musician that time. And we were first auditioned at Western Hotel that had a nite club at Apongbon. At that time, the Daily Express newspaper was adjacent to the hotel. Our performance at the Nite club was superb and from there we were taken again to Victor Olaiya's nite club to perform which was also successful because we stole the show there too. From there, we moved to Bobby Benson's nite club at Kabam bamboo along Ikorodu road, and we played with Bobby Benson's Kabam Bamboo Resident Band on a Saturday night. We were given one whole hour to perform, and our performances were very successful there too. At Bobby's place, I was given about fifteen minutes to do my solo floor show which i danced to the music of James Brown. I performed so well to the extent that the audience was asking for more. This was how Alhaji got very interested with the group and he bought us musical instruments to go on tour to the Northern part of Nigeria. We were in Zaria doing shows when we heard that President Busian government in Ghana was repatriating all foreigners from the country, and Nigerians were among them. Before the civilian regime of President Busia in Ghana, there had been the military regime of Major General Ankara and the civilian regime of President Kwamme Nkuruma. So, in Zaria, we started thinking of what to do being foreigners in Nigeria too. We decided to change the name of the group from the TRIFIX to the BIG BEAT FROM GHANA. 

Q : Meaning the group TRIFIX metamorphosed to the BIG BEAT FROM GHANA? 

A : We made them assume that we were among the repatriated Nigerians from Ghana. So, the BIG BEAT FROM GHANA started touring the North. We performed in Zaria, Kano, Kaduna, Bauchi, Maiduguri and so many other beautiful places in the North. And at that time, there was no state called Abuja. After our successful tour in the North, we came back to Lagos where Alhaji Shehu Zaria again got us a flat to stay in, and we started doing shows in all the Nite clubs of Lagos. One day, Fela Anikulapo Kuti had just come back from America and our band was to rehearse at KAKADU night club owned by him. I had gone there with the technicians to balance the musical equipments when we saw him in the club. 

Q : When did KAKADU Nite club become AFROSPOT nite club? And where was it situated that time? 

A : It was when Fela came back from the U.S. that he changed the name of the club to AFRO SPOT and it was situated at Alagomeji bus stop. I met Fela in the night club with Sandra Daniel. He asked me, 'J B, what are you doing here'? I said that I came with a group from Ghana and that we have been performing at the club for a while but the group is no more because all other members have gone back home and that i was the only one left in the country. We discussed a lot on that day and i started going there regularly to participate in shows. One day, he asked me, 'can you join my band'? I said, 'why not' because he already knows what I can do and he has watched my performance before in Ghana. He asked me to pair with Dele who used to do a floor dance show called "Comprehensive Show" every Saturday and I was placed on a salary of five Nigerian pounds per week. One day, some black Americans came to perform at the Nite club, after their shows, the two American congarists of the American band had a jam session with Fela's band, he noticed how unique the music was. After the Americans left, he asked me to get a conga drum player for him and i told him that i used to play konga myself for the Panlogo group back in Ghana then. He asked me to get one more person and i got Friday Jumbo who was playing with Peter King to pair with me on the konga. He gave us money to buy two traditional konga drums which we introduced to the band on a Tuesday night sitting beside Fela Anikulapo Kuti himself performing, on the memorable night that he introduced first Ladies Night to the AFRO SPOT nite club which was 9th of April 1971. When Fela came back from America, the name of his band was still FELA AND THE NIGERIAN 70, after changing from COOLER LOBITOS to that name. But he was still not satisfied with the name because of the involvement of a few Ghanaians in his band like myself and two guitarists in the band whom were half Nigerian and half Ghanian. So, we decided to change the name again to FELA AND THE AFRICAN 70, and that was when the real Afro beat music started. 

Q : How many albums did you record with the legendary Fela Anikulapo Kuti? And what were your experiences with him like? 

A : We recorded about twenty singles at EMI 36 Tracks Studio Abbey Road in London. EMI had 3, 6, 8, 12, 24 and 36 Tracks Studios, and Fela and African 70 Band had all our recordings in the 36 Tracks Studio of EMI. Firstly, we recorded Fela and the African 70 songs before a live studio audience. 

Copyrights: © 2015

Join us in the concluding part of the interview.

I PLAYED PERCUSSIONS FOR THE LEGENDARY FELA KUTI (CONCLUDING PART) BY OLALEKAN ODUNTAN.

Secondly, we recorded Ginger Baker, Tony Allen with Fela before a live studio audience. And thirdly, we recorded Ginger Baker, Fela with the Beatles live before an audience that comprised the great musicians like Paul Macartney, Jimmy Hendrix's drummer, the Beatles, Linda and other world great musicians. After the recordings, we went on tour within England to South Pole, Wales and Kessinton where we had successful shows. After the tour, we came back to London where we had a show strictly for all the blacks in London at a nite club called Speak Easy where all Africans in London came to watch Fela perform. We moved from there to African nite club where we also performed for the blacks and got a standing ovation for successful shows.

 
Q : What was that great moment in the profession that you will never forget? 

A : It was in London at the Rolling Twenty nite club which was an underground nite club where i was singlehandedly asked to do a floor show for everybody in the club. I danced to James Brown music from seven in the evening till five in the morning. My performance was very good to the extent that the manager of the club declared free drinks for everybody in the club on my behalf. It was a night I will always remember till I die. We came back to Nigeria and we toured a few African countries before i left the band to work with Center for cultural studies, University of Lagos, Akoka Yaba Lagos.

Q : Apart from Fela Kuti, have you played with other musicians? 

A : Yes, I played with Sunny Okosun, Christy Essien Igbokwe and Bob Aladeniyi. I participated in the album project "Fire in Soweto" of Sunny Okosun, and I took part in the tour with Christy Essien to a few African countries. Before retiring at the Center for Cultural Studies, University of Lagos, the troupe of which i was a member travelled to Germany, Mexico, Venezuela, Jamaica and Italy. And after retiring, I have taken my own group DZENBII DANCE GROUP in Ghana to America, Belgium, Holland, England and France. One of my children has taken after me already, and he is currently playing with some bands in London.

Copyrights: © 2015

The End.

I PLAYED PERCUSSIONS FOR THE LEGENDARY FELA KUTI (PART ONE) BY OLALEKAN ODUNTAN.

Just of recent, a colleague of mine in the Arts visited Nigeria from Ghana. This is a man we have done so much together musically all round the country. He is a musician, a percussionist, a teacher and the leader of a group known as DZENBII INTERNATIONAL CULTURAL GROUP in Ghana. He is no other person than Mr Daniel Koranteng Crentsil, a Ghanaian who has lived all his life here in Nigeria before retiring with the Center for cultural studies, University of Lagos as a senior cultural officer some years ago. He is here to share his sojourn into musical world over the years with us and his musical association with the legendary Fela Anikulapo Kuti. These are the excerpts of the interviews i had with him before he travelled back to GhastuckQ : Good evening sir, Can we meet you Sir? 

A : My name is Daniel Koranteng Crentsil.

Q : I know that you are a guru in the music industry. Can you shed more light on this for us? 

A : Yes, i am a dancer, a percussionist and an actor.

Q : How long ago did it start? Where did you start? When did you start? Can you share your past experiences with us? 

A : It has been long. Right from 1965 when i joined the Ghana Young Pioneers while in secondary school in Accra, Ghana. At that time i joined a cultural group in the school where i learned how to dance to Panlogo music. Because that was the kind of dance in vogue at that time in Accra, Ghana. 

Q : By the way, what is Panlogo music?

A: Panlogo is a kind of dance that was created by a few of Ghanian boys in Accra back then. It is a moonlight dance. When some fishermen travelled from Accra to Badagry in those days, they decided to rest under a tree telling stories to themselves using sticks to strike empty can to make music and dancing to their sound. So a few Yoruba fishermen amongst them who saw what they were doing to the empty cans said "Panu yi rogo", meaning "Empty cans are suffering". It is the term "Panu yi rogo" that becomes Panlogo music today all over the world. So, when the Ghanian fishermen went back to Accra bearing in mind that they already had some dances like Ogeh and Numashi, they added some songs and decided to tag their dance and songs as Panlogo music. And that is how Panlogo music came to be. Then, the idea scattered all over the world and I was one of the best dancers of Panlogo music that time. It is a five beat rhythm, and it is this same five beat rhythm I learned, which guided me in playing the konga drums till today. 

Q : I know that you were with the legendary Fela Anikulapo Kuti. Can you share the memories of your association with Fela with us?

A : Yes, i was with Fela. We were friends. He used to come to Accra, Ghana occasionally. He was there 1965, 67, 68 and 69 before he travelled to U.S.A. We got to know ourselves by going to watch his musical shows whenever he and his band came to perform in Accra, and I was always participating in the dance on the floor. He had a lady dancer called Dele in the group doing the floor show for him while playing. 

I and Dele became friends. When they were not playing, we used to visit them in the hotel they were lodged then, and the hotel is called Pan African Hotel at Nimma in Accra. And whenever Fela was performing, we were always there to partake in the dance floor show, that is how I and Fela became friends. There was a time that a group of Ghanian musicians like the AIRPOLOS, the BARBEQUE, the SAINTS and the TRIFIX were having some shows and I was always going there to watch their shows and sometimes danced with them even though I had my own group called the Bugelu Dance Group comprising of five dancers back then. 

Because of my style of dancing that one of the groups called the TRIFIX saw, I was persuaded to join them which i later did. And i became a dancer and percussionist for the group. The promoter of the group was a Nigerian called Alhaji Shehu Zaria while Alhaji Ahmed his friend was the manager. So, as time went on, Alhaji Zaria said to the group one day, that most of all the pop and soul groups in Accra, Ghana had already gone on tour to Nigeria, and that he wanted to sponsor the group too to go on tour to Nigeria, and my name was added to the list go on the trip in 1969. 

So, we planned, we played some gigs and bought a volts wagon bus for the journey. And the group came on tour from Ghana to Nigeria. But there were problems on the road coming into Lagos because of the civil war still going on then. We eventually made it to Lagos amidst all odds on the roads. When we got to Lagos, we were staying at Agarawu street in Tinubu. The group became stuck in Lagos because of the war and all the members of the group became jobless. 

One day Alhaji Shehu Zaria saw us and we complained of our predicaments to him. He asked us of what kind of music could our group play. We responded by letting him know that we could play Highlife, Soul, Rock, Shashasha, Funk e.t.c .

Copyrights: © 2016

Join us in the second part of the interview.

KING MAKING IN YORUBA LAND BY OLALEKAN ODUNTAN.

No king is made in Yoruba land without consulting Ifa oracle for a way out. The names of worthy nominees from the different royal houses are submitted to the king makers who will in turn submit such names to Ifa oracle priest for clarification. It should be noted that no other king can be chosen when the current one is not yet dead. While the priest is busy searching for who will be chosen by Ifa oracle as the next king, the king makers will patiently wait for the priest to arrive at a decision. The members of the council of chiefs to the deceased king will also have an input into the new arrangement and will also be interested in who becomes their king. Once a name has been chosen by Ifa as the person to be crowned as the king, all the necessary traditional rites will be put in place to appease the deities so as to make the reign of the new king to be successful. After the Ifa oracle priest has given the direction to follow, the king makers are now set for the coronation of their new king. The whole town will be agog with celebration of eating, drinking and merry making for ushering in their king. The people will also be happy that their king is being crowned and the development of their town must be paramount on his mind. The people's prayer is that during the reign of their king the rats shall cry like rats, the birds shall cry like birds and human beings shall talk like human beings. And all the people at the coronation will greet their king " Kabiyesi". After the coronation, he resumes to his palace for his duty to the people. The people expect so much from him in terms of development in the town. The king has his chiefs to assist him in running the affairs of the town because he cannot do it alone. The people and palace chiefs will pray that the crown shall stay long on the king's head, the shoes stay long on his feet, the horsetail stays long in his hands and words to his subjects stay long in his mouth. The king's chiefs and the people will prostrate again to their king and say "Kabiyesi". But the women amongst them do not prostrate for the king, they kneel in greeting too.

THE MAN FEMI LASODE, MUSIC PRODUCER AND FILM MAKER (PART TWO)

A : I am satisfied that I have been able to bring out my entertainment ability. But as a producer, I won't say that I am satisfied with my talent. And in any case, I think the best is yet to come.

Q : Take you on the best is yet to come. What should we be expecting next from you in terms of production?

A : In terms of production, it is a passion for me and I love doing it. Whether producing music or films, documentary, radio and television programmes, advertisement e.t.c , I love doing them all because personally that is my passion. As long as I am still alive I will make sure that I give them my best shot but the issue is that, can what I produce earn me good money? That is the struggle that I am on with now. How can I get maximum income from my ability? And that is the big challenge that i am facing now.

Q : And that is the big challenge which almost all the film makers in the country are facing today. I know that after Sango you did another big production called Afrika's Stolen Treasures involving so many big actors in the country. How far is with that production?

A : Afrika's Stolen Treasure is an extension of my creative energy. Like I said earlier on, first and foremost, it was to satisfy my production interest. My own problem generally in the area of production is that I am very critical when it comes to the area of quality. And if something does not reach or surpass the standard I believe that I have set for myself, I will rather take my time and improve on what I have to get to the level of quality that I want, till I am satisfied. I have to be satisfied first before satisfying my audience. That is the stage I am at right now. Afrika's Stolen Treasure has been produced. And we are still polishing it and the next thing is to get it out there after polishing. Primarily, it is to entertain people and give them a good quality movie to watch.

Q : Where do you see yourself in the next five years in terms of producing movies and music?

A : I have my dream. I will be relaxing somewhere very nice drinking coconut juice and being surrounded with my grand children. When I have the opportunity of relaxing, I don't have to face the hustle and bustle of life of going to the bus stop to board buses to work at my old age. And that is what I intend to do.

Q : How do you advise government to assist independent producers like you to back you up with financial assistance?

A : I really don't have any advice for government because so many people are already advising the government. All I am saying is that individuals can support the young film makers who need help in the country today. It doesn't have to be government alone. My own is to do the best that I can to support the industry as well. Give financial support to young talented film makers, support their visions and dreams and impart the knowledge you have gathered over the years into them. And it is only the individuals that can do that for them, not the government. We have to invest in our young talented film makers today because they are the continuity of all our efforts tomorrow.

Q : It has been my pleasure chatting with you Sir. Thank you very much!

A : You are welcome!!!

The End.

•BY OLALEKAN ODUNTAN  Copyright: © 2015

THE MAN FEMI LASODE, MUSIC PRODUCER AND FILM MAKER

The Custodian of Yoruba culture and tradition paid a visit to Mr Femi Lasode, a movie maker and music producer to have a chit chat conversation with him concerning what he has been doing in the movie world, what he is presently doing and what he is hoping to be doing very soon. And the following dialogue ensued between us in form of question and answer session which my readers will find very interesting. Let us go:

Q : Can we meet you Sir?

A : My name is Femi Lasode, former P.M.A.N. president, music producer and a movie maker.

Q : I know that you have contributed a lot of your quota towards promoting our tradition and culture internationally. How has the journey been like so far and what has it earned you.

A : What I have earned from all of that is satisfaction. Satisfaction in the sense that there was a story I came across many many years ago when I was a child when I had an opportunity of watching a stage performance by Late Duro Ladipo on WNTV before a live audience and I did not really understand what it was all about. But when I went to the United States of America, I met with a lot of people who are Afro Americans and who were fascinated with Yoruba culture, just as they are today. They saw my name as a Yoruba descent and they started asking me a lot of questions about Yoruba mythology and story which i did not know anything about because that was not my background per say. I grew up watching movies of Aladin, Magic lamp, Romeo and Juliet, Hamlet e.t.c. So, I did not know much about Yoruba mythology. I decided to investigate and I came across the Sango story which I felt was very fascinating. And I said to myself that if I had a privilege and opportunity, I will like to put it on a film so that more people will have a better idea about the story and it will educate them. So, I do not see myself as a cultural icon but a film maker and music producer. I just saw the need and opportunity to do a film on a Nigerian cultural heritage which is a Yoruba deity that a lot of people like and appreciate, that's all.

Q : If you go out there, a lot of artistes believe that you have paid your dues just like the late Duro Ladipo met some theatre practitioners on the ground before he came on board. And they are saying kudos to you for that. But aside from Sango, how much efforts have made again to document some other Nigerian historical legends on films?

A : First and foremost, I don't see that as my own responsibility. My own interest is to look for nice Yoruba history with a very good cultural philosophy of life and do a movie on it so that more people can understand and appreciate what is all about. Osun for instance, has a fascinating story attached to her. People don't know who she was but they go and worship the deity. Who was she? What was she all about? What was her essence? And that is what I find very fascinating. I find her story very interesting and I feel that one should make a movie of it. My own objective is to document our history in films. And that is my own goal.

Q : That is a beautiful goal. But before turning a movie maker, a lot of musicians have passed through your music production to be stars today. There are so many of them because the list is endless. I want to ask you sir; which do you enjoy better, is it making movies or making music?

A : First of all, the reason why of being of assistance to these artistes at all was because I had the equipments to provide for their use. My dream has always been to be a facilitator. If I did not have the equipments then, nobody would have come my way, I can assure you! They all came my way because I had the facilities for them to utilize and bring out their talents. It is not that purposely I am good star maker as it were, but my equipments were there to utilize to bring out their talents. And that is all. To summarize everything, I had the good recording equipments on ground to back up their talents.

Q : Meaning if you had your way again; would you repeat the sane thing?

A : My own point is that, it was fun and exciting to be able to do that. Where they go after using my equipments to bring out their talents is up to them. If I had my way again, I would definitely do the same thing because it is always good to be a facilitator in area of talents discovery.

Q : Talk about talent, I know that you are a musician yourself and a very good bassist. Have you been able to make use of all your talents to the best maximum of your satisfaction?

A : First of all, no one can ever use all his or her talents to the best maximum of his or her satisfaction. And I keep on saying that the best money that I have ever earned in my life till date has been from sales of properties, not from my talent. Although you can say that my talent has assisted me in looking for buyers for the sales of the properties. My talent has not really earned me an income up to that point and I will not really say that I am satisfied with it. 

Thank you!!!

Read on in part two of the interview.

•BY OLALEKAN ODUNTAN Copyright: © 2015

THE SAYINGS OF OUR ELDERS

Some of The Sayings of Our Elders

• A healthy person who begs for food is an insult to a generous farmer.
• It requires a lot of carefulness to kill the fly that perches on the scrotum.
• The goat thought it was dirtying its owner's wall till it realized its coat was peeling.
• A strong man is remembered on the day of the fight, and a glutton on the day pounded yam is surplus.

By Olalekan Oduntan Copyrights: © 2015

PIGEONS, THE ANGELIC BIRDS BY OLALEKAN ODUNTAN.

One of Yoruba sayings says a pigeon will not eat and drink with its owner and abandon him on the day of his death. This cliche talks about so many good relationship and potentials that the pigeons have towards human beings spiritually. Pigeons are our friends when they live with us in our homes because they give us protection against evil forces and negativity. There is no home that pigeons are reared that suffers hunger, hardship or lack of money because they are bringers of good luck and positivity. There is even another Yoruba proverb that says pigeons bring good luck to the home from all corners of the world. This cliche again proves that pigeons are birds worth having around us at our homes because of their spiritual importance and value. Pigeons stay with their owners till the end no matter what happens to them. They are faithful, loyal and honest at all time to the persons rearing them. If the house that pigeons are being reared is burnt down, they will still go there after the inferno to sympathize with the people. They are trust worthy birds and they are the angels of our world. They fly by travelling very far to bring good luck and good tidings to their owners and they are very good at doing just that. Before ending, there is another Yoruba proverb concerning the pigeons again and it says that the life of pigeon is always good. May it be good with all of us. May pigeons bring good luck to all our homes. And may we find favours in whatever we are doing and wherever we are going...amen! Pigeons are respected in the spiritual and traditional circles because they are regarded as angels of the world.

THE SAYING OF OUR ELDERS

•A good wife is easy to find, but suitable in-laws are rare.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

•It is impossible for a man to have everything, but it is possible to find one who enjoys the things that he has.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

NATURAL HONEY: GOD'S GIFT TO MANKIND

Honeybees in different bottles. © Olalekan Oduntan

I went to a local herbs seller not quite long ago and i came across this multi purpose cures for our different ailments called natural honey. The natural honey made from the bees is a wonderful gift for mankind. There are two other types of honey sold at the market, and they are sugarcane honey and sugar honey. These two are made into honey to deceive the buyer who does not know the original one to purchase theIIugarcane honey which is the fake one. 

Sugar or sugarcane honey is easily and usually invaded by the ants and it is always in watery form. The natural honey cannot be easily invaded by ants and it is always very thick. In fact, while in bottle, if turned upside down, it does not spill out like the other afore mentioned one. Honey, if taken regularly takes care of our skin making it to glow. 

Honey fights sicknesses like malaria, diabetics, jaundice, eyesight problems e.t.c. In the traditional circles, honey plays a lot of important roles during prayers because it is always put in the mouth to taste before and after praying. Honey is made use of during marriage ceremony as it is used to pray for the husband and wife to have a sweet and enjoyable life, and the couple are asked to have a taste of it too. 

It is also used during naming ceremony to pray for the new born baby to have a blissful life, and it is put in the baby's mouth as a sign of the aforementioned wish. Honey is also sometimes prescribed to add and to be taken with certain traditional medicine or herbs for efficacy in the traditional and spiritual circles. 

Honey is used during all sorts of celebration because it is a demanding item to grace or sweeten beautiful events. Whoever that says the honey is not sweet should have his head examined!  In conclusion, I pray that all our lives will be filled with sweetness and joy like the life of the honey bees!

Aye wa a ma a dun bi aye oyin,

Nitori didun didun la a b'Oyin,

Aye wa o ni koro,

A ma a dun yungba yungba

Nitori eni ba poyin o dun,

Nkan lo n so luwae.

Aye wa a dun,

Bi aye Oyin..... Amin!! Ase!!!

Copyrights: © Olalekan Oduntan 2015

THE SAYING OF OUR ELDERS

•What an old man will see while seated, a small child cannot see even standing on top of a high mountain!

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE DIFFERENCES BETWEEN IFA ORACLE AND NUMEROLOGY BY OLALEKAN ODUNTAN.

Numerological meanings and numbers end up in numbers one to nine except with the master numbers which are numbers eleven, twenty two and thirty three which meanings of their life paths have been explained already. But like IIsaid from the beginning of this writeup that the corpuses of Ifa Oracle are sixteen, and I have already ecplained the meanings and functions of twelve corpuses in my previous teachings to my readers. 

Today, I want to explain the meanings of the four remaining corpuses of Ifa Oracle to us and they go as follows: Number thirteen corpus of Ifa Oracle is called OTURA MEJI and the meanings go thus: Carefulness in everything because of lied against, be careful with unfaithful friend, do not tell your secrets to your friends, be careful not to be betrayed by your lover and after a long struggle, everything will be alright. Number fourteen corpus of Ifa Oracle is called IRETE MEJI, and the meanings are as follows: Unhappiness, disappointment, none progress and backwardness. 

But after a while, progress will come. Number fifteen corpus of Ifa Oracle is called OSE MEJI, and the meanings are as follows: Progress wherever you are, happiness, victory over your enemies, travelling, a lo of rewards from business ventures and you will overcome all your problems. Number sixteen corpus of Ifa Oracle is called OFUN MEJI, and the meanings are as follows: Be careful not to make mistakes, if not everything will be upside down, be careful not get sick, sudden death, be careful not to be attacked by the witches. 

These are the meanings and functions of sixteen corpuses of Ifa Oracle with their illustrations in the pictures. There are other two hundred and forty other corpuses of Ifa Oracle which I shall go into their meanings and explanations later on in my subsequent write ups on this blog. 

Likewise other meanings and attributes of Numerology such as expression, destiny number, pinnacle, karmic number regarding numbers one to nine and the master numbers like numbers 11, 22 and 33.

All Rights Reserved Copyrights: © 2015

THE SAYING OF OUR ELDERS

•Many words do not fill a basket.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE DIFFERENCES BETWEEN IFA ORACLE AND NUMEROLOGY BY OLALEKAN ODUTAN.

Positive Characteristics: The 33 is a humanitarian. It is understanding and knowledgeable, a mover and a shaker.

Negative Characteristics: As a Master number, when the positive potential of this number is not used properly, one tends to become preachy and care less about others, putting too much focus on one's personal agenda. 

In my next write up, I will explain the remaining four corpuses of Ifa Oracle and their meanings as compared to the meanings in Numerology.

© Olalekan Oduntan 2015.

THE DIFFERENCES BETWEEN IFA ORACLE AND NUMEROLOGY BY OLALEKAN ODUNTAN.

Like I said in my previous write up while comparing the meanings of numbers one to six corpuses of Ifa Oracle with the meanings of numbers one to six life paths in Numerology that both Ifa Oracle and Numerology deal with numbers. No Ifa Oracle priest or Numerologist can look into the future successfully for anybody without knowing the meanings of those numbers before applying them into use. 

And the rules and regulations guiding them must also be put into use. Today, I want to show us the meanings of another six corpuses of Ifa Oracle as related to the meanings of another six number in Numerology. The number seven corpus of Ifa Oracle is called OBARA MEJI. And the meanings are as follows: Expecting a visitor, travelling, progress and happiness, marriage in the offing and patience generally in everything. 

But in Numerology, the meanings of number 7's life path are as follows: Positive Characteristics: 7 isn't just a lucky number. It is also spiritual, intelligent, analytical, focused, introspective, studious, intuitive, knowledgeable, contemplative, serious, persevering, refined, gracious and displays much inner wisdom.

Negative Characteristics: 7s can be aloof, distant, sarcastic, socially awkward, melancholic, cowardly and, when they're at their worst, back-stabbers.

The next in number of Ifa Oracle is the corpus called OKANRAN MEJI. And the meanings are as follows: Be aware of court case, be careful not to fight and drag issues with anybody because the controversy can be fatal. Remember to appease your dead parents at all times and after a long struggle, progress and happiness will follow. 

But in numerology, the meanings of number 8's life path are as follows: Positive Characteristics: 8s are authoritative, business-minded leaders. They value control and tend to be powerful, but are also balanced, materially detached, successful and realistic. They end up in management positions, are efficient, capable, street-smart and good judges of character.

Negative Characteristics: The dark side of the 8 can be cruel, insensitive, violent, bullish or greedy. At their worst, 8s can become intolerant religious zealots. 

Number nine corpus of Ifa Oracle is called OGUNDA MEJI and the meanings are as follows: Journeying abroad and one may not come back home again, progress in everything, a lot of riches and happiness. 

While the meanings of number 9's life path in Numerology go thus: Positive Characteristics: 9s are helpful, compassionate, aristocratic, sophisticated, charitable, generous, humanitarian, romantic, cooperative, creative, self-sufficient, proud and self-sacrificing.

Negative Characteristics: 9s can end up being egocentric, arrogant, self-pitying, sentimental, discontent, fickle, cold or mentally unstable. 

The number ten corpus of Ifa Oracle is called OSA MEJI, the meanings are as follows: Goodness in everything in life, Be aware of being spiritually attacked by the enemies; victory over the enemies, victory over lawsuit and giving birth to a lot of children in life. 

But in Numerology, the number that is next in line to number nine is not ten but number eleven which is being referred to as the master number. And the meanings of number 11's life path which is a master number in Numerology are as follows: Positive Characteristics: A Master number, the 11 is the most intuitive of all numbers. It is instinctual, charismatic, dynamic and capable when its sights are set on a concrete goal. The 11 is the number associated with faith and psychics.

Negative Characteristics: The 11 can be anxious, shy, stressed, conflicted and scattered. When focus is not applied toward a goal, the 11 can be extremely self-sabotaging. As a Master number, the positive characteristics will turn into obstacles when not understood or used properly. 

Number eleven of Ifa Oracle corpus is called EKA MEJI, and the meanings are as follows: Do not travel at the moment, be careful not to get sick, be careful of the enemies and progress in whatever that you do afterwards. But in Numerology, the next in line in its counting is number twenty two which is another master number. 

And the meanings of number 22's life path are as follows; Positive Characteristics: The 22 is the most powerful of all numbers, able to turn lofty dreams into realities. It is confident, pragmatic, ambitious and disciplined.

Negative Characteristics: Impracticality and self-imposed pressure can get the better of the 22. When unaware of its own potential, the 22 will miss out on or shy away from necessary opportunities. 

The last number I am looking into is the number twelve corpus of Ifa Oracle called OTURUPON MEJI, and the meanings are as follows: Expectancy of goodness from a lover, after a loss, some profitable ventures are on the way, monetary gains from abroad and giving birth to good children. 

While in Numerology, next in line in its counting of numbers is number thirty three which is the last number. But number thirty three is another master number and the meanings of its life path go thus:

© Olalekan Oduntan 2015.

THE SAYING OF OUR ELDERS

•The wrong-headed fool who refuses counsel, will come to grief.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE DIFFERENCES BETWEEN IFA ORACLE AND NUMEROLOGY BY OLALEKAN ODUNTAN.

In my earlier comparison between Ifa Oracle and Numerology, I mentioned the meanings of about three corpuses of Ifa Oracle namely EJIOGBE, OYEKU MEJI and IWORI MEJI and I compared them with the meanings of numbers 1 to 3's life paths in Numerology. 

But today, I am stepping it further a bit by showing you the meanings of about three corpuses more from Ifa Oracle and three numbers more from Numerology. The fourth number of Ifa Corpus is called ODI MEJI. It says whatever you want in life you will get, but be careful of fraudulent people around you so as not to loose your properties to them. Also, be aware of trouble within the family. 

The meanings of number four's life path are as follows: Positive Characteristics: 4s are disciplined, strong, stable, pragmatic, down-to-earth, reliable, dependable, hard-working, extracting, precise, methodical, conscientious, frugal, devoted, patriotic and trustworthy!

Negative Characteristics: 4s pay for their stability and pragmatism by tending toward the boring side. This may express itself with a lack of imagination, emotions, empathy. 4s may not bother to put much care into their appearance, and their social awkwardness can make them seem vulgar, crude or jealous. 

The next corpus of Ifa Oracle is called IROSUN MEJI and the meanings are as follows: Put your mind at rest because all that you are looking for will be granted unto you. Marriage, good job, little problems, victory over your problems and enemies. 

The meanings of number 5's life path in Numerology are as follows: Positive Characteristics: 5s are energetic, adventurous, daring and freedom-loving. They also tend to be versatile, flexible, adaptable, curious, social, sensual, quick-thinking, witty, courageous and worldly.

Negative Characteristics: On the flip side, 5s can be unstable, chaotic, self-indulgent, irresponsible or careless. They should beware the consequences of drug abuse and unhealthy sexual tendencies. 

The next corpus of Ifa Oracle is called OWORIN MEJI and the meanings are as follows: A lot of gains from business ventures, travelling abroad or locally and remembering the dead. 

While the meanings of number 6's life path in Numerology are as follows: Positive Characteristics: 6s are responsible, loving, self-sacrificing, protective, sympathetic and compassionate. These loyal, maternal figures are domestic, fair and idealistic healers or teachers.

Negative Characteristics: A 6 can overdo its inherent protectiveness and become anxious, worrisome, suspicious, paranoid, emotionally unstable, cynical or jealous. They tend toward the conventional side. 

So, in my next write up, I will look into the meanings of another six corpuses of Ifa Oracle in comparison with the meanings of another six numbers in Numerology. Thank you!

© Olalekan Oduntan 2015.

COCKS, THE BIRDS KEEPING OUR TIME BY OLALEKAN ODUNTAN.

Ifa Oracle, the master of the past, present and future knowledge tells us in the corpus of EJIOGBE that before the invention of the Pendulum clock, this bird called the cock had been the keeper of our time. The Corpus says that if someone sleeps alone in a room, God is the only Being that can wake him up at dawn. 

And the person whom has been woken up is asked of who wakes him up from sleep at dawn? And he says it is the crowing of the cock. The crowing of cocks at dawn signifies the time to wake up from sleep and prepare ourselves for the works ahead for the day. 

At noon too, this bird still crows to tell us what the time is. Cocks do not make the mistakes of not knowing when to crow to indicate the certain time. They are birds destined to keep the time for mankind. Cocks crow very early in the morning to get the farmers to head for their farms to work and crow in the evening to indicate that they should start heading home because the day is going to get dusky very soon. 

Whichever way we look at it, the Cocks are master time keepers of the world. Just like the cocks, the Sun was equally observed in those days to know what the time was saying by our forefathers. When the Sun is shining, its apparent position in the sky moves during a day, reflecting the rotation of the Earth. Shadows cast by stationary objects move correspondingly, so their positions can be used to indicate the time of day.

A sundial shows the time by displaying the position of a shadow on a (usually) flat surface, which has the markings that correspond to the hours. Sundials can be horizontal, vertical, or in other orientations. Sundials were widely used in the ancient times. With the knowledge of latitude, a well constructed sundial can measure local solar time with reasonable accuracy, within a minute or two. 

Sundials are continued to be used to monitor the performance of clocks until the modern era. However, practical limitations, such as that sundials work only when the sun shines, and never during the night, encouraged the use of other techniques for measuring and displaying time.

© Olalekan Oduntan 2015.

THE HEALTH VALUES OF AFRAMOMUM MELEGUETA OR ALLIGATOR PEPPER BY OLALEKAN ODUNTAN.

Aframomum Melegueta Zingiberaceae which is also known in the alternative medicine circles as Alligator pepper is not only very useful to appease our deities, it also serves as a gift for welcoming the guests to our homes when they come visiting. Despite the fact that Aframomum Meleguata Zingiberaceae seeds give many health benefits to human bodies, they are also often chewed before offering prayers in the spiritual traditional circles. The leaves are cooked for drinking to serve the same various health benefits and values in our bodies. Aframomum Meleguata or Alligator pepper seeds or leaves are good in curing a lot of ailments like smallpox, chickenpox, measles and malaria. The seeds are also good in fighting anaemic situation in human. Aframomum Meleguata is good in healing wounds and it acts as a stimulant in the body to enhance appetite. The seeds or leaves also fight against rheumatism and toothache in human. Whichever way we look at it, Aframomum Meleguata Zingiberaceae or Alligator pepper is indeed our great friend with both great health and spiritual values for the benefits of mankind.

THE SAYING OF OUR ELDERS

•Words are like eggs, when they are hatched they have wings. ----Madagascar Proverb.

•BY OLALEKAN ODUNTAN

THE SAYING OF OUR ELDERS

•The "hurry hurry" person eats goat, the one who takes his or her time eats beef.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

•To engage in conflict, one does not need a knife that cuts but a needle that sews.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

•Be glad that you are unknown, for when you are known, you would wish you weren't.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

•Hard work does not kill, it is idleness that destroys.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

CASSAVA FLOUR KNOWN AS GARRI BY OLALEKAN ODUNTAN.

Cassava flour is now commonly eaten and served as cuisine in most of the international eateries all over the world. Cassava flour is known mostly to the Yoruba people in the Western part of Nigeria and it is a food substance that is locally available. Garri as it is locally referred to is one of the cheapest food substances that people can readily have access to. Cassava flour can be soaked into water for drinking or made into Eba which is eaten with soup. Garri can be added to cooked beans for eating and the substance can just be chewed like that without adding anything to it. There are so many people from different parts of the country dealing in making the Cassava tubers into Cassava flour and they name their places after the substance. We have names such as IJEBU GARRI, BENDEL GARRI, EGBA GARRI, IBO GARRI e.t.c. The Cassava flour made from all these places are the same, likewise the process with which the substance is made. Just as the name implies, Cassava flour is made from cassava tubers. After pilling them, the tubers are washed and taken to the miller for grinding. Thereafter, the water is squeezed or drained out of the grinded cassava completely before they start the process of roasting on fire which is the final stage of turning it into flour substance. While roasting it on fire, some people sometimes add a little bit of palm oil to change the colour from white to yellow which is the colour of Cassava flour from the people Eastern part of Nigeria called the Ibo. Call it Garri or Cassava flour, it is a food substance commonly eaten in Nigeria and already gained acceptance and recognition all over the world. Cassava flour is being sold in so many local markets in the country and it is also exported to other international markets around the world.

THE SAYING OF OUR ELDERS

•When the rain is going to fall, it is the wind that comes first.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

•The wise man never takes a step too long for his leg.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

•Little by little, the bird builds its nest.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

•The cultivator is alone, but those who eat are many.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE MANY HEALTH VALUES OF GARCINIA COLA GUTTIFERAE BY OLALEKAN ODUNTAN.

Garcinia Cola Guttiferae has so many health values for human beings. Despite the fact that history had it that she was once a woman very close to Orunmila (god of divination). She offended him one day and Orunmila put a spell on her. She went to the forest and turned herself to a tree that grew the seeds that we know as Garcinia Cola Guttiferae today. A deity known as SANGO (god of thunder and lightning) is fond of having it as its appeasement. While appeasing, it is cut in form of lobes as kola nuts to divine and do some findings. While divining, questions will be asked and the findings will give answers to such questions. Aside from the fact that it is commonly eaten in the spiritual traditional circles, it also has a lot of health benefits and values if the seeds, roots,:stem back and fruits are put to use to take care of our health. Garcinia Cola takes care of health problems like dysentery, bronchitis, cough and feverish conditions. It also takes care of health problems such as toothache, throat and respiratory ailments, liver disorders, headache and it is also an anticancer seed.

THE SAYING OF OUR ELDERS

•When the laborer is praised, his cutlass begins to cut keenly.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

•We do not inherit the earth from our ancestors, we borrow it from our children.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

•When the leg does not walk, the stomach does not eat.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

•No matter how full a river is, it wants to swell further.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

•A man is the central pole of the house.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

•The bigger the head the bigger the headaches.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE SAYING OF OUR ELDERS

One of The Sayings of Our Elders.....A woman has no good character but yet complains of no good suitor.

•BY OLALEKAN ODUNTAN 2015

DOGS KEEP HUNTERS' COMPANY DURING HUNTING

One of the sayings of our elders......The dog that will get lost will not listen to the hunter's whistle. The dogs are domestic animals and they are very obedient to their owners. They are not only friendly but very good in running errands for their owners. The hunters' dogs are very good in hunting for their masters. 

And they make sure that their kills are taken to their masters. Some dogs have been trained by the hunters to kill all kinds of animal in the bush. Animals like rabbit, antelope, hare, snake e.t.c. While in the jungle, the hunter always makes use of his whistle to connect to his dog whenever they are hunting together. And the dogs are good in running to catch up with any fleeing animal that they want to kill. 

The dogs and the hunters understand each other very well. So, whenever there is a danger, the hunter blows his whistle to warn the dog of an impending danger of wild animals ahead. The dog listens to such message and both the hunter and the dog are safe. But if the dog refuses to listen, such dog may get missing or die. 

This above saying is used in curbing someone to desist from what he is doing which may eventually hurt his life if he refuses to do so or stopping. Conclusively, moderation and caution are advised to someone turning deaf ears to the above cliche.

•BY OLALEKAN ODUNTAN Copyrights: © 2015

THE DIFFERENCES BETWEEN IFA ORACLE AND NUMEROLOGY (PART 3) BY OLALEKAN ODUNTAN.

The next corpus of Ifa Oracle that I want to look into the meanings in line with the sixteen corpuses that we have been dealing with is called IWORI MEJI. And the meanings of IWORI MEJI are as follows : you will be more successful where you were born than abroad, if you are abroad, do not harm anybody, goodness, progress and joy are your lot, If you want to travel abroad, be patient. Do not travel yet. The deities can also appeased to turn things around for better. 

While in Numerology, the meanings of number three Life Path are as follows : Positive Characteristics : 3s are imaginative, expressive communicators and artists. They are tolerant, joyful, optimistic, inspiring, talented, jovial, youthful, dynamic........the list goes on. 

The Negative Characteristic : For as inspirational as 3s are, there is a price. They are often vain, extravagant and prone to complaining. Intolerance, hypocrisy, impatience and superficiality are par for the course when it comes to 3s. It should be noted that Ifa Oracle's corpuses are chanted in verses by the priest. And embedded in chants are meanings and solutions to any problem. 

We shall discuss more on this subject matter in the next write up.

© Olalekan Oduntan 2015.

DIFFERENCES BETWEEN IFA ORACLE AND NUMEROLOGY (PART 2) BY OLALEKAN ODUNTAN.

In my earlier write up, I explained the meanings of a corpus of Ifa Oracle called EJIOGBE in comparison with the meanings of number one in Numerology. And I leave the understanding to my numerous readers. Today, I will talk about another corpus of Ifa Oracle next in number to EJIOGBE called OYEKU MEJI. And I will compare it with the meanings of the number two in Numerology. 

The meanings of corpus of Ifa Oracle known as OYEKU MEJI are as follows: Problems at work place or working without having anything to show for it. If careless, properties will be lost or stolen. The person for whom this corpus appears is going through a lot of difficulty. Except certain deities are appeased before all these mentioned things can be averted. 

But in the Numerology, the meanings of number two are completely different and they are as follows : Positive Characteristics: Sensitive, tactful, diplomatic and cooperative, The 2s tend to be peacemakers and they are loving, studious and patient. A 2 may express many musical or feminine qualities and also tends to be sensual and intuitive. 

While the Negative Characteristics are as follows : The 2s are often discontent and can be seen as spoiled or lazy. They can be careless, particularly with the truth, but when criticized for their faults are over sensitive. It should be noted that the meanings of numbers in Numerology that I am presently dealing with are referred to as LIFE PATH. 

Next time, I shall talk more about the meanings of corpuses of Ifa Oracle and more numbers in the Life Path of Numerology in comparison with each other.

© Olalekan Oduntan 2015.

THE EFFICACY OF HUNTARIA UMBELLATA IN HERBAL MEDICINE

Huntaria Umbellata © Olalekan Oduntan

Huntaria Umbellata's seeds are very bitter and they are gift for mankind. The medicinal aspect is the bitterness that is helpful to human body. The seeds are chewable and they fight worms in the body. To get the full efficacy of Huntaria umbellata's seeds, they should be soaked in the water for about two or three days before the soaked water is ready for drinking. 

Huntaria umbellata's seeds regulate the sugar in human body, so they are very good for diabetic patients. The wonderful thing about these seeds is that they are also good in fighting chronic piles in human bodies. They can also be chewed as deserts after eating our meals or chewing after intake of sugary foods. 

Huntaria umbellata's seeds help in fighting and removing cholesterol in the human bodies. The seeds also aid indigestion and constipation in human body. Huntaria umbellata's seeds expel parasitic worms in both children and adults and they remove the worms preventing women from getting pregnant. 

The efficacies of huntaria umbellata's seeds can not really be over emphasized as they are indeed very valuable and of great health value to mankind. If human beings can ignore the bitter effect of Huntaria umbellata, the bodies will benefit much more from the seeds. After all, what is bitter is more useful and beneficial inside the body than what is sweet.

By Olalekan Oduntan

Copyright: © 2015

THE SHRINE OF OUR ANCESTORS BY OLALEKAN ODUNTAN.

The Shrine of Esu, Eegun and Ogun

This shrine belonging to our forefathers is a place where all prayers are answered! This particular shrine harbors three deities namely the god of confusion (ESU), the god of Masquerade (EGUNGUN) and god of iron (OGUN). The shrine represents all these deities while being appeased there. 

ESU, the god of confusion lives at the three cross roads and whenever there is confusion in somebody's life, it is appeased and turns things around for better for that person. Likewise OGUN, the god of iron, this deity is also appeased wherever there is always an accident in somebody's life. As soon as that is done, everything is brought back to normalcy. 

EGUNGUN is the god of masquerade and it is appeased wherever somebody is having bad dreams or witchcraft problems. Once this deity is appeased, all the problems of the victim will cease to exist. The significance of this wonderful shrine is the potency and positive effects it has on the lives of the numerous people flocking there because whenever anything is sought for in prayers there, that wish always comes to pass. And this is the gift from our ancestral parents to us!

The Shrine remains the traditional holy temple of our forefathers. But unfortunately today, due to the different religions brought to us from the West, we are condemning this special gift as fettish today. And the so called religions that we so much cherish has made us to be worshippers only and not spiritual at all. We have been disconnected from our ancestral lineage. And the testimony of this is haunting our children today because it is right there in our ways of life and noticeable even in our ways of reasoning, worship, fashion, tradition and culture.

Our cultural and traditional values are eroding and going into total extinction. The birds are not sounding like like birds anymore, the rats are not sounding like rats and human beings are not sounding like human beings. We should go back to where we are coming from if we do not know where we are going. Let us all embrace our culture and tradition because they are our own! I rest my case!!!

Copyrights: © Olalekan Oduntan 2015

DIFFERENCES BETWEEN IFA ORACLE AND NUMEROLOGY BY OLALEKAN ODUNTAN.

IFA ORACLE and NUMEROLOGY have just small differences in terms of comparison because they are both talking about numbers when it comes to divination. IFA ORACLE is much deeper than NUMEROLOGY because it talks about the issues relating to the past, the present and the future. 

While numerology is busy calculating the numbers, Ifa Oracle goes straight into the message straight through divination. Ifa Oracle has so many corpuses. There are sixteen basic corpuses which other corpuses are merged with to bring messages forth. 

There are two hundred and fifty six corpuses of IFA that are used as guides by the Ifa priest. And all the information concerning the corpuses is known to the priest just like the information and numbers concerning the Numerology are known to the Numerologist. I will be dealing with the subject matter in parts as this very one can not provide all the information to the issue at hand. These are the sixteen basic corpuses of Ifa Oracle. 

The first is EJIOGBE. If this corpus comes out, it means goodness in everything. Like success at work, in travelling, riches, having good kids, getting married to a good person, progress to enviable position and if you are from royal house, you will become either a king or a chief. That is the illustrative explanation for EJIOGBE. We have other corpuses like OYEKU MEJI, IWORI MEJI, ODI MEJI, IROSUN MEJI, OWONRIN MEJI, OBARA MEJI, OKANRAN MEJI, OGUNDA MEJI, OSA MEJI, EKA MEJI, OTURUPON MEJI, OTURA MEJI, IRETE MEJI, OSE MEJI and OFUN MEJI. 

All these corpuses have their meanings and illustrations just like Numerology. But in Numerology, there are twelve basic numbers illustrating the information of each number as the case may be. And the numbers are ONE, TWO, THREE, FOUR, FIVE, SIX, SEVEN, EIGHT, NINE, ELEVEN, TWENTY TWO AND THIRTY THREE. 

For Example, Positive Characteristics: Individualistic and independent, showing leadership and drive. The number 1 is masculine, focused, an originator and self starter, It is also progressive, strong willed, courageous (in a constructive way). Negative Characteristic: 1s can be stubborn, selfish, weak and undisciplined, or a pariah. 

In my subsequent write ups, I will explain the meanings of the remaining corpuses of Ifa Oracle as related to the meanings of the remaining numbers in Numerology that I have not touched.

© Olalekan Oduntan 2015.

THE POPULAR LAWARIKO MASQUERADE BY OLALEKAN ODUNTAN.

LAWARIKO is a masquerade from Owu in Abeokuta Ogun state. And it specifically comes out in the night while everybody will be sleeping. This masquerade comes out once in three years. Before the actual day of the festival for the masquerade, a lot of money would have been set aside for the entertainment of the guests that will come from far and near to grace the occasion. The AGAN DAY of LAWRIKO is always full of pegeantry and fanfare. Women are forbidden from seeing this masquerade while the few men close it are very powerful. The significance of this masquerade is that whenever it comes out, it cleanses the land. Even without a lot of people having access to it because it comes out in the night, its impact is still felt in the land. LAWARIKO MASQUERADE is one of the gifts that our tradition and culture have given to us. And it is the lineage of our forefathers.

USES OF POTTERIES IN HERBAL WORLD BY OLALEKAN ODUNTAN.

A very long time ago before Africans were colonized, mud pots did not only serve as refrigerators for cooling water for our forefathers, they were also useful to them in many ways. Mud pots were used to do their cooking and bringing water from the streams. The mud plates were also used to serve their meals and the smaller ones in form of modern day cups were used in dinking water. The mud pots are of different sizes and they are sold today by the herbs sellers. 

The pots are also useful in the herbal curative world because they are used in cooking the medicinal herbs for anybody suffering for ailment or the other. The pots are also used to carry sacrifices at nights to appease the gods. In fact, the usefulness of mud pots can not be over emphasized either for domestic or spiritual relevance. 

The pots are made with clay, they are molded into different sizes and shapes by the potters. After, they are made to dry very well for a long time before using the fire to dry them up completely. They are always made in large quantities.

Copyrights: © Olalekan Oduntan 2015

REVIEW ON THE BOOK 'ODARA' BY OLALEKAN ODUNTAN.

The book 'ODARA' was first written in 1998, and it was staged for the first time for Chevron's end of the year party. It had veteran actors like Olu Okekanye who played the role Orunmila while Lanre Omiyinka (Baba Ijesha today) played the role of the hunched back man. Sunday Eselekhomhen played the role of Odara while Olalekan Oduntan was the chanter for the play. We also had Late Ayantunji Amoo on the lead talking drum while Amos Olutokun was his back up drummer. We had Osagie Okedigun and Dare Olasunkanmi as part of the production team. The play was produced by Mary Emoabino while Olalekan Oduntan directed it. I had another attempt staging the play for some shows abroad in April 2015, but due to some logistic problems, the planned trip did not see the light of the day. The production had people like Femi Olaiya, Dalmas Wemimo Omolade, Efe Mary Orhorha, Tina Nkechi Okwuosa, Patrick Diabuah, Seyi Allen, Victor Coker. Ruth Taye Ogbodu, Toyin Olokodana James, Rita Abosede Benedict, Janet Olufunmilayo Abe, Kerri Chukwuemeka Daniel, Joy Amata, Jennifer Samson and Oluewu Abiola Oladipupo. The play was produced by Olalekan Oduntan and directed by Williams Ekpo. The play is about how God Almighty rejected the devil and condemned him to the world after disobeying Him. The devil got to the world and he was being blamed for virtually all the problems troubling the dwellers of the world. Humans consulted Orunmila to help in removing their percieved enemy from the world forgetting that devil is the bringer of money. The world was hiterto without money and nobody liked the situation at all. The world became very calm and peaceful but yet humans still complained that there were no sparkles and bubbles in it to make life very interesting for them. They cosulted Orunmila again to bring the devil back to the world, an idea that he warned them against. But they insisted in bringing the devil back to the world. And of course, the devil was brought back, the rest is now history. The play is avalable on www.amazon.com.

BOOK REVIEW ON THE BOOK VENGEANCE BY OLALEKAN ODUNTAN.

VENGEANCE is the story of two jolly good friends who are facing abject poverty in their lives. But one is still poorer than the other one. Enitan is poorer than his friend Olaosebikan. The two friends are farmers and the income they make from their farm produce is not sufficient for them to live a very good life. So, they decide to go and see an Ifa priest named Egbeji to look into the future for them. In the course of his findings, Egbeji discovers that Enitan will be richer than his friend Olaosebikan. He tells the two friends about their future and Olaosebikan becomes jealous of his friend's future. He goes to make weapons and charms to kill his Enitan in order to halt his destiny. But unfortunately for him, reverse is the case because instead of his friend to die, he becomes very rich and popular who now wines and dines with the king and some other important people in the society. Olaosebikan can not believe this sudden turn around change in his friend life. So, he decides to do to himself what he has previously done to Enitan, and he meets his untimely death there as a result of that. This book is available on www.amazon.com

TRIBAL MARKS, IDENTITY OF THE YORUBA PEOPLE by Olalekan Oduntan.

CROSS SECTION OF TRIBAL MARKS: ABAJA, KEKE, BAMU, GOMBO AND PELE.

Tribal marks have been the identity of Yoruba people from the time immemorial and they

have used them to identify their lineage and ancestral homes. Before the advent of civilization,

Yoruba people had their own ways on writing dates of birth on their children so as not to forget

the time when such children were born. In those days, tribal marks were also used to let people

find their homes in case they were missing. Yoruba women started tattooing their bodies to

MRS RASHEEDAT YUSUF

beatify themselves a very long time ago before the modern day of tattooing the bodies.

Tribal marks were used by Alaafin, the king of Oyo in those days to punish the erring slaves in

the palace. The marks were put on them to experience sorrow and anguish for their wrong

deeds. But as time went on, King Alaafin noticed that anytime he put the marks on the slaves as

punishment, the women in the palace and his wives were admiring the marks put on them, he

decided to adopt the marks for himself alone. He then made it mandatory that tribal marks

were forbidden for the slaves in Oyo except for the people with royal blood and lineage. Even

during the wars in those days, tribal marks were used to identify people from certain

communities. 

There are so many different types of tribal marks

in Yoruba land. There are ABAJA MEFA-MEFA originated from Oyo kingdom, the six marks are

made vertically on both cheeks. These tribal marks are meant only for the children of Alaafin

Oyo. So, the people with these marks have their linage from there. There are GOMBO MEJEMEJE AWADORI. These three tribal "L" shaped marks are made from the temple down to the cheeks and four other horizontal marks are made to stand on them. People from Abeokuta, Oyo, Iwo and Kwara normally have these tribal marks on their cheeks. 

The next tribal marks are PELE ELEEGUN META. These tribal marks are three, and they are put horizontally on both cheeks. These tribal marks are strictly for the people that are masquerade

worshippers, and they are common tribal marks on the cheeks of people across the Yoruba land. There is another popular tribal mark called PELE ONDO. It is one horizontal mark very close to the nose on both sides of the face. This tribal mark is common with Ondo indigenes in Yoruba land. 

There are tribal marks called ABAJA MEJE-MEJE. The three horizontal marks are placed up while the four vertical marks are placed underneath them on the two cheeks. And the tribal marks are for both Oyo and Kwara people in Yoruba land. There are tribal marks called MERIN-MERIN. These four marks are put on both cheeks vertically. And the people from Ibadan are known with the tribal marks. 

Also, there are tribal marks called KEKE. These

horizontal tribal marks are done from the temple down to the cheeks. And the number of the marks will be so many on both cheeks. The tribal marks are popular with people from Oyo and Ibadan. 

There is another prominent tribal mark called BAMU. This mark is made across the upper region of the nose, and it is done on two sides of the nose. The tribal mark is very common with Tapa people, and it is their identity anywhere that they are. As I said earlier, just as King Alaafin adopted certain tribal marks for the people of his lineage, his chiefs too adopted their own different tribal marks as a way of following what their leader (King Alaafin) had done.

And many different tribal marks adopted by King Alaafin and his chiefs since their days have become the tribal marks for the people of Yoruba land till today. The Oloola is the one

specialized in cutting the marks with the razor blade and water from the snail is applied to

make it heal up quickly. Tribal marks are going into extinction because they are no longer in

vogue in Yoruba land as before.

 

ABAJA OYO MEJE MEJE

 ABAJA ILORIN MEJE MEJE