HATE NOT!

1. Before you hate anyone in this life,  try and find out if you're important to the person, so that you don't waste your hatred.

2. I will never hate anyone but I will distance myself from people who do not value me.

3. Be careful so you don't hate a lovely person,  because of a dirty rumour you heard about them which was created out of jealousy and envy.

4. Try to appreciate those who gossip about you. It's not easy for someone to leave their problems and carry yours on their head. 

5. Forgive betrayals but be careful with them, because next time they may not spare your life. May God expose all pretenders around you. 

6. Even if you kill yourself for some people, they will still complain that you didn't die in a proper way. Do your best and leave the rest, you can't satisfy human being. 

7. If you are always worried about what others are saying about you, you will never be happy.

8. A jealous friend is a dangerous enemy. 

9. When your blessings are getting closer, your attacks become greater. Don't look at the storm, God is by your side, you will win by God's grace.   

10. Everybody can not love you, don't lose your peace over those who hate you. Those who convinced people to hate you can not convince God to hate you.

God is with you!

By Ng. Duru

A MUST READ FOR EVERY SOUTHERNER: LEARN FROM THIS & BEGIN TO BUILD UP OUR FUTURE YOUTHS AND LEADERS!

On the 7th day of February, 2021, I wrote  a piece titled  'Life is indeed a beautiful struggle. It is unpredictable'.

In my write up, I talked about how in the South we pull down and kneel on the neck of our rising stars, while in the North, they identify, promote and support their best to grow, which I said explains the reason why northerners dominates and will continue to dominate every facet of the Nigerian society.

The story of the Bawa brothers, Hon. Bawa Hayatuddeen (38) and Bawa Abdulrasheed (40) from Jega Local Government Area of Kebbi State is a good case study.

I was opportuned to meet Bawa Abdulrasheed, the newly appointed EFCC boss when he was the Zonal Head of the Commission in Port-Harcourt. I was in one of the offices when he walked in. He engaged my client in a conversation, but my client thought he was one of the junior officers in the Commission and didn't know that Bawa was the person that would grant or refuse him bail. After he left, one of the Investigating officers told us, that the man who just left was  their  Zonal head. I was speechless. Then he was in his 30s, but looked like somebody who was in his 20s. One of the officers told me that Bawa will one day head the Commission. That same day, I saw another young chap who should not be above 23, but command so much respect from his colleagues because Bawa was his mentor. I was told that they were preparing the youngman to head one of the departments.(Mentorship).

Abdulrasheed Bawa graduated from the Usman Danfodio University, Sokoto, with a Bachelor of Science degree in Economics (Second Class Upper) in 2001. He joined the EFCC as an Assistant Detective Superintendent (ADS) in 2004. He is one of the pioneer EFCC cadet officers, Course One of 2005.

Bawa had a steady rise in his career from Assistant Detective Superintendent (2004) to Deputy Detective Superintendent (2007), Senior Detective Superintendent (2010), Principal Detective Superintendent (2013) and Deputy Chief Detective Superindent (2016).

He was also at various times Head, Advance Fee Fraud Section Team L (the first EFCC Regular Detective to be appointed a Team Head), Abuja Zonal Office; Head, Counter Terrorism and General Investigation/Pension Unit, Lagos Zonal Office; Zonal Head, Ibadan Zonal Office (comprising Oyo, Osun,Ekiti, Ondo and Kwara States); Zonal Head, Port Harcourt Zonal Office (comprising Rivers, Bayelsa, Abia States); and Head, Capacity Development Division EFCC Academy, Abuja, a position he held until his appointment as EFCC chair.

Can you see his progression. What about his younger brother, Hon. Bawa Hayatuddeen who is 38 years old and a Commissioner in Kebbi State.

I can authoritatively tell you that there are a million and one Bawa’s in the North, whom have been groomed to take over leadership at anytime. But in the South, our leaders are grooming dumb and dull  sycophants who at 50 years old will still be running errands for them and their girlfriends. 

If the Bawa brothers were to be from the South, they will be struggling to be Media Aides.

The deceit, envy, greed and wickedness in our region must stop, otherwise we will go no where. We must help our youths to grow. We must avail them with all the requisite opportunities to gather enough experience that will make them eminently qualified to compete with their contemporaries anywhere in the world.

I have been a victim and still a victim. I know how frustrating it is to grow in the South. It cut across everything that has to do with the South. 

If we don't start investing in our youths and promoting them, then we should not be talking about any future in the South. 

By M.O Omonade, Esq.

Yorubic Medicine: The Art of Divine Herbology

From a conceptual standpoint, Osain herbalism is a religion, a philosophy, and a science. Born from this concept is the idea that oneness with the Creative Essence brings about a wholeness in the human essence. Seekers, or aspirants of the system of Osain, or Yoruba, seek to bring themselves into alignment (balanced health) with his spiritual being (immortal reality), and his relationship with the Divine Cause. This is achieved through herbs, spiritual baths, right living, diet, rituals, and self-development which are meant to maintain a healthy and happy life. Thus, Osain is a divine journey to the inner self which encompasses all aspects of life.

When understanding the African’s use of demonic and spiritual agencies in medicine, it is important to understand that this concept is used merely as a cosmic-tool to explain physical phenomena in nature which is unique to African thought. When the Europeans came into Africa and saw the African dancing in a frenzy with their bodies covered in ashe, they did not understand or comprehend, so they labeled it primitive, savage and backward. They hadn’t made the connection between the Creator, spirits and their manifestation in nature as the African had done. The Western mentality couldn’t understand because of their materialistic way of seeing.

Western medicine deals in the area of eliminating the symptoms that have manifested in the physical body, while Yorubic healing deals with the elimination of the root source of the problem. All illness is the result of imbalance of the physical, mental, and spiritual aspects in the body. The Yorubic healer who cures the person of the symptoms has to dissipate the negative energies. Unless he addresses the cause of the disease, the sickness will eventually come back.

The only complete healing for a ailment must include a change of “consciousness” (Ori) where the individual recognizes the root cause and does not wish, or feel compelled to violate its pain. So the Western doctor, by removing the discomfort through drugs, has temporarily taken away the motivation (iwa-pele) for their patient to look for the true healing. However, as the patient’s state of consciousness asserts itself, they will again violate the same natural law and eventually have another opportunity to receive motivation in the form of a new ailment to learn what they are doing wrong. Whenever we listen to our bodies, it moves to provide us with the training and the appropriate knowledge that we need to regain our balance.

As in Western and Chinese herbology, the Yoruba system incorporates environmental and emotional states. Yoruba priests believe that the Orishas govern a law of human passions and desires which, if improperly indulged, or violated, will prevent a person from gaining spiritual benefit from the external acts of rituals. Demons, or negative spirits enters the body through the five senses, the imagination and the carnal appetites. The Chinese also recognize the “seven emotions” as causes to disease. The “seven emotions”, or “evil vices” approximates “the law of human passions and desires” in Yoruba medicine. For example, under the Yoruba system, someone suffering from guilt can bring on a multitude of evil spirits, or illnesses, The Elegba Orisha, is the primary negotiator between negative and positive forces in the body. The emotion of guilt can put Elegba into a negative disposition, which in turn, can effect the sympathetic and parasympathetic nervous system. Physically, the negative disposition can cause chronic digestion problems, and a weakening of the immune system.

Source: www.planetherbs.com

Why Was This So?

During slavery, it was illegal for Africans to read any book other than the Bible. Anyone caught reading philosophy, science, governance, history, economics or any other genre of literature, faced the death penalty.

Why was this so?

The slave masters understood that the Bible was a tool to limit the thinking of black Africans and to keep them perpetually subservient. They knew that to keep them in servitude they had to make them accept their lot as the will of God and have them thinking about the end of days, these things will keep them in perpetual servitude. They refused to give them anything good but they gave them Christianity and the bible.

Over five hundred years later, the descendants of the slaves who were whipped, tortured, raped and murdered, now confess implicit confidence in the same Bible. (a book hurriedly put together by Emperor Constantine in 325 AD when he decreed Christianity - an infusion of Roman paganism, Greek and Egyptian mythology" as the new State religion and his troops would violently convert most of the world's populations to this newly formed order by force and through violence. The Bible was central to the success of the trans Atlantic slavery. On a trip to Cape Coast in Ghana 2010, I saw first hand the role Christianity played in slavery. Slaves were first baptized and letters (signifyng their new names such as John, Peter, Isaac and other Christian names) engraved with hot metal in their backs - this was even before they learnt English. While in chains, blood dripping from all over their bodies, they recited the Nicean creed, not knowing the meaning. Verses like:

Ephesians 6:5

"Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ." lent divine credence to the predicament of slaves and consigned them to perpetual slavery. Revolting against the oppressors, was a direct rejection of God - so they were made to believe.

Today, many Africans know the Bible from the beginning to the end but they know little about themselves or ideas that can improve their lives. They can feel Jesus in their spirits and they are absolutely sure that Christianity is the only true religion. They are waiting for an apocalyptic climax to humanity where a blue eyed, blonde haired Caucasian savior would appear from the sky at the sound of a trumpet, to save them from debilitating poverty, a dysfunctional system, diseases and imbecility. 500 years later, Africans are still languishing in profuse ignorance.

The damage has been done.

In the words of the late scholar Dr. Henrik Clark, the African American legend:

"To control a people, you must first control what they think about themselves and how they regard their history and culture. And when your conqueror makes you ashamed of your culture and history, he needs no prison walls and chains to hold you".

Source: - Charles Opara-Ndudu

Predestination (Kadara, Ayanmo, Ipin, or Akosejaye)

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 ti ola, elomi se je gbese' again there is 'eni ogba kadara, agba kodoro'.

Having said that, some contemporary Yorubas may claim Kadara isn’t real or is superstitious but they subconsciously 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 these tasks so as to become suitable or successful but indirectly, it is to ask if the mission aligns with their destinies, that's its metaphysics.

Kadara may be alterable depending on one’s faith, the Yoruba religion believes predestination isn’t changeable other than to exploit it as there is always light at the end of the tunnel. Other religion in the likes of Christianity and Islam believe 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.

Ori laba bo

Aaba fi orisa sile

Ibi ori ngbemi re

Kese ma sa lai simi lo

N ba mo ibi alase la tiyan ti e

N ba yan temi na nbe

Ori mi tete gbe mi debi ola mi

Source: Bola Olalekan

Adieu Mazi Ukonu!!!

We lost an absolute Titan of the Nigerian entertainment industry last week. Mazi Ukonu (1930-2021) was the first Nigerian graduate of Theatre Arts (UCLA - 1959), his Hollywood career saw him star in films with Clark Gable, Robert Mitchum, Gig Young, Susan Hayward, Bob Hope etc He also featured in productions in Las Vegas with Harry Belafonte. 

He compered the Independence Gala events in 1960. He joined the Eastern Nigeria Broadcasting Service in 1960 as a producer and mentored several ‘young’ talents (soon to be legends) then including Pete Edochie, Nwora Asika and Paddy Davies. Ukonu’s Show on Eastern Nigeria was the most watched variety entertainment show in Eastern Nigeria. He served as Head of Forces Entertainment in Biafra and after the war he returned to TV retiring as GM NTA Aba in 1984. May his soul RIP!!!

Happy International Mother Language Day

International Mother Language is a worldwide annual observance held on 21 February to promote awareness of linguistic and cultural diversity and to promote multilingualism. First announced by UNESCO on 17 November 1999, it was formally recognized by the United Nations General Assembly with the adoption of UN resolution 56/262 in 2002. 

Mother Language Day is part of a broader initiative "to promote the preservation and protection of all languages used by peoples of the world" as adopted by the UN General Assembly on 16 May 2007 in UN resolution 61/266, which also established 2008 as the International Year of Languages.

The idea to celebrate International Mother Language Day was the initiative of Bangladesh.

#internationalmotherlanguageday 

#unesco

#unescointernationalmotherlanguageday

#languageforinclusion

#leavingnoonebehind

#storytimewithauntyshineshine

Yoruba Sermon!

Ifá wípé:

Bí a bá gbọn aki dá gbọn 

Bí a bá gọ̀ aki dá gọ̀ 

Ẹni ba gbọn títí, a gọ̀ síbi kan 

Ẹni ba gọ̀ títí a gbọn síbi kan 

Bí ọgbọ́n bá parapọ̀ a má ye dẹrun. 

Dáa fún Oluwo Awomosu tó padà má kọ́ ifá lọwọ ọmọ a ná.....

Ifa wípé bí a bá jí ọgbọ́n ni kí a má kọ́ ara wa

Kí a má fi kùtùkùtù p'ilẹ̀ wéré. 

Ifa- Owonrin-ogbe 

Ifá says:

No one has the monopoly of wisdom 

The cleverest has his limitations 

The dullard too has limited scale of wisdom

organised knowledge is the basis of science 

Divine for the leader of the Awos who ended up learning Ifá sermon from a childish person. 

Ifá says, we should endeavour to share knowledge and wisdom when we wake in the morning, and not to set foundation of stupidity or madness in the dawn. 

Extracted from- Owonrin-ogbe

Copyrights: © 2021

CAPITALISM AND THE LOVE OF MONEY

CAPITALISM (noun)

an economic and political system in which a country's trade and industry are controlled by private owners for profit, rather than by the state.

A Country's Trade and Industry are controlled by private owners for (private) profit:

Capitalism has to market the love for money and hype on the quest for material acquisition. At least, the things that are being produced won't buy themselves, it has to be bought by the world population and something has to motivate them.

So how do they sell it?

First, they attack the Soul/Spirit. 

The John Calvin doctrine of predestination posits that one of the indices of salvation is material prosperity. This is Christianity in a nutshell. It is why the preachers dress in fine suits or some other fine clothes to look "expensive" so as to attract the ones who would love to look like that too. They are marketers.

Then they hype on - if you come to Jesus, all the blessings of Abraham (material riches) shall be yours and you will make heaven. 

In that way, Christianity is used to drive Capitalism. Think of the Subtle serpent: "the woman SAW THAT THE TREE WAS GOOD FOR FOOD".

Second, they poison the minds. 

The champions of capitalism also control the media. They take the attention of people through systemic education via entertainment from the true idea of community and wealth, to material acquisition which can only assessed by money. This is why the hip-hop music is filled with bragging about wealth. Think of Lil Wayne, Rick Ross, etc.

Thirdly, they control the economy. Money is a human invention and the owners of capitalism are the ones who print the paper called money. They are the ones that give the ordinary paper the value it has. They decide the amount of money to be printed. They make it scarce and make (inspire) the entire world population to work for having a bit of it. 

The value of the currency can either increase or decrease depending on which one will pay the industry owners at any point in time. A few people will get rich but the idea is to keep the majority poor.

Fifth, they know the importance of poverty. They know that poverty inspires/ensures loyalty. They know that they need to keep the people poor enough for the people to be able to work hard in the hope that one day they too will breakthrough - religion is meant to keep giving this hope to these poor working class people.

Sixth, they finance their candidates into power. These men don't vie for public offices. They are too big. They are the ones politicians answer to. They employ politicians. They choose the presidents, the governors, the senators. This is because they need to drive the policies that will sustain their profit margin even as they look forward to break new territories. Since they own the TV stations, they know how to create the needed perspective and narratives that will make the masses fall in love with a particular candidate that they have chosen as one through which they want to drive their agenda. The President of your country answers to these men.

This is how our present society is structured. 

Not many people know what is really going on here. 

But who are the owners of Capitalism?

Let's take a little lesson from how it evolved:

The perpetrators of evil (social injustice) in the world over the years have not changed. They are still with us in their descendants who continue their forefathers legacies.

The muscles behind Capitalism can be traced back to the families of the Slave owners from history. 

When slavery became too expensive to manage due to slave uprisings - not because the meek Jesus entered the hearts of the slave owners who were predominantly Christians (for the ones in Europe) - the slave owners became Feudal lords.

It was some form of evolution, they still held the means of production but now instead of slavery, the people had to work for their wage. You can read up more on Feudalism.

After Feudalism was also fought against and it became unbearable for the oppression to continue, the same bloodline evolved and now we have capitalism.

The means of wealth has therefore remained in the hands of a few for generations past, but even though slavery has ended and no one can be forced to work now, a sort of religious and psychological programming is needed to keep the peasant in a continuous rat race in service to the selfish forces. 

In other words, the capitalist needs our greed to stay in business. This is why artists like Davido, Naira Marley and all those who entertain with the idea of living a flamboyant life will continue to find Ambassadorial positions with multinationals and governments.

This is the world we live in. 

Shall we evolve further? Perhaps. 

By Ayobami Ogedengbe 

Copyrights: © 2021

Ooni of Ife Launched Organic Remedies World

In tandem with my unwavering commitment to harnessing the efficacy of our herbs in solving health challenges such as COVID-19 and other related issues, today, I launched the first indigenous network marketing company called Organic Remedies World.

Traditional herbs are materials of our culture. They are significant treasures that our forebears passed down to us and we must be enthralled by such precious gifts and accord them maximum recognitions that they deserve in shaping our economy and bolstering the depth of our richness as people.

It is crystal clear that the scourge of the COVID-19 pandemic has forced everyone globally to think outside the box for ways in which to combat this grave virus and the creation of Motorized Modular fumigators which I introduced and distributed country wide at the inception of COVID-19 has been a critical solution with a milestone of several opportunities. It is essential for us as a nation and the continent of Africa to look inwards and find compelling solutions to our various complex problems.

In light of all this, we have now launched an immune booster under organic remedies that also targets the symptoms of Corona Virus alongside other viruses by simply boosting the immune system. This immune booster has been duly certified by NAFDAC for distribution. We’ve also launched other organic drugs that are capable of improving and preventing specialized ailments.

It is our goal to empower 100,000 youths in the next 15 months through the network marketing system. I employ all energized youths looking to earn a living or looking to add extra funding to their daily income to come onboard with organic remedies and grow the socioeconomic space for themselves as an alternative medium of solving some of the unemployment challenges that abound in Nigeria.

Again, it is my greatest joy in finding means and avenues for youths and young ones to showcase their energies and bring life to their vision. Together, we can reconstruct our health system, unveil the richness of our herbs and significantly engage the ingenuities of our young populations as the only benchmark for our economic transformation.

Lastly, I am using this medium to offer a special gratitude to the Federal Executive Council under the leadership of Mr. President for the approval of the development and regulation of herbal medicines. 

God bless Nigeria, God bless Africa, God bless all descendants of Oduduwa.

From The Palace Of Oni Of Ife

YORUBA VALENTINE – THE AFRICAN WHO DIED FOR LOVE

Valentine, they say, is the celebration of love. But whenever sacrificial love is being talked about, they make it seem like Africans do not have the capacity to pay the ultimate price for love. They talk about how Jack died for the girl in Titanic, they talk about how Romeo died for Juliet, they talk about how St. Valentine died for a babe. You want to know the truth, they are all LIES! The Love story in Titanic was fabricated, Romeo was just a product of Shakespeare's imagination, and there was no St. Valentine death anywhere. Please confirm for yourself.

On the other hand, in Africa, we have some real genuine cases where guys died for the sake of their lovers.  Guys who lived amongst us in flesh and blood, not some made up Jack Dawson, Romeo or St. valentine. Let me tell you the story of one of such people who gave his all for his love, here in Africa.

The Oyo empire was a very big empire in West Africa back in the days, it was situated largely in the country called Nigeria today. it formed one of the four major empires of Africa. To rise to become the king of the Oyo empire, a group of people called Oyomesi (kingmakers) have to give their blessings. It so happened that at one time, the head of those King makers was a man named Gaa, his chieftancy title was "Bashorun", so he was called Bashorun Gaa!

Ha! Gaa was wicked! he was feared! Just the mention of his name made quite a lot of people develop weak knees. You think the biblical Pharoah was wicked? compared to Gaa, Pharoah was an angel. Bashorun Gaa personally installed 4 kings and killed them, just to show his might. When Bashorun Gaa installed Labisi as king, the man didn't even finish his installation rites before Gaa caused his death. Just 17 days into the initiation rites and the poor dude was dead. 

He appointed the next king immediately, Alaafin Oduboye. After Oduboye became king, Gaa demanded that the king prostrate to him. Just because Oduboye refused, saying it's never done, Gaa killed him just 130 days after he ascended the throne!

Pronto, Another prince, Alaafin Agboluaje was made king by Gaa again. Alaafin Agboluaje tried to obey Gaa but the "Bebe" celebration caused a rift between them, and guess what? Yes, you guessed correctly, Gaa killed him! (The Bebe is a story for another day). 

Next, Gaa installed Agboluaje's brother, Alaafin Majeogbe promptly. Within 90 days, you know what happened? Yeah, you are catching on real fast, Majeogbe was killed. 4 kings within a spate of one and a half years! Gaa was a terror.

Look, you won't understand the impunity Gaa wielded in Oyo with his sons. Let me give you an example; Gaa's son forced an "alabaru" (a commercial load carrier) to carry a luggage far heavier than the guy could carry. He walked behind the alabaru amusing himself with the guy's suffering. He remarked in jest that the man's neck had become so thick that he doubted if a sword could cut through. He pulled out his sword to confirm it. Peu! he cut the "Alabaru's" head, just like that! Ni'lu to l'oba, to ni'joye. No one dared touch him, cos he was Bashorun Gaa's son.

Another Son of Bashorun Gaa shot dead a farmer making ridges in the farmer's own land. When he was asked why he killed the farmer, Gaa's son replied, "the bastard was disfiguring Oyo land by making horns on it". Ridges! .... Horns! Not even the king could do anything about it because he was Gaa's son. Now you have a LITTLE understanding of who i am talking about.

Bashorun Gaa had a mortar in his house that if he sits atop, he is said to turn into a mighty elephant that can destroy 400 battalions of soldiers at once. uhn-uhn, Gaa was not a man to toy with.

So, after Alaafin Majeogbe was killed, another prince was again appointed by Bashorun Gaa as king, Alaafin Abiodun Adegoolu, as we say in this part, really borrowed himself brain o. Infact, by that time, no one wanted to be Alaafin anymore. but kingship was forced on Adegoolu. To preserve his life, the Alaafin Adegoolu used to go to Bashorun Gaa's house EVERY morning to prostrate for him. We are talking about the greatest king in the whole of Yoruba kingdom fa! The only king who has the title of DEATH!. Iku baba yeye, alase ikeji orisa (Death the father, Death the mother, second in command to the gods). When the King prostrates to a chief, who else dares look the chief in the face? None, save for a man who has love burning in his breast.

Alaafin Adegoolu had a daughter called Agboin. just to please Bashorun Gaa, Alaafin Adegoolu made up his mind to give the girl out to Gaa in marriage. So, every morning when the king comes back to the palace from his prostrating session with Bashorun Gaa, Alaafin Adegoolu would send his daughter, Agboin to Gaa's house to give him some kolanuts on her way to the market. Agboin obeyed her parents by taking the kola nuts to Gaa but she always complained to her mother that she was not interested in Gaa as she already had someone she loved. on one of such days when she was complaining to her mother, the queen asked her who this boy was that she was always talking about? 

Agboin, the princess of the Alaafin opened her buccal cavity and uttered an odoriferous stench, she said she was in love with the son of a common peasant, his name was Akinkunmi. "Akinkun-what?! What does that even mean?" asked the mother. Akin, in yoruba language, actually means courage. Akinkunmi is a name that translates to "I am filled with courage". The queen gave Agboin a lecture i want all ladies reading this to pay attention to. "listen my daughter, any Akin (courage) that does not have an Ola (wealth) in it, is a useless Akin. if you must fall in love with an Akin, he should be an AkinOLA, AkinbobOLA, AkindunmOLA, e.t.c. Any other kind of Akin is a useless Akin".  Yet, Agboin loved her peasant Akinkunmi so.

So, it came to a time that Bashorun Gaa decided to make a charm to increase his wealth. The herbalist told Gaa that the blood of a deer would be required for the sacrifice. In yoruba language, a deer is called Agbonrin. the next morning when the king's daughter came to deliver the kolanut, Bashorun Gaa detained her and gave her to the herbalist to use for the wealth charm. "My Lord", said the herbalist, "this is a human being, what we need is AgbonRin (a Deer) for the sacrifice. Gaa retorted and said "this is Agboin, i order you to use it, there is no difference between AgboRin and Agboin save for an alphabet". Thus, the princess was pounded alive until she became pulp and blood could be extracted from her.

When Alaafin Adegoolu heard what had happened, he was devastated. He shed tears, hot tears but there was nothing he could do, he dared not confront Bashorun Gaa. Otio. Gaa ke? Rara. If Shea-Butter (ori) ever dares the sun, the ointment is attempting a ruinous transformation of state from solid to liquid. Alaafin Adegoolu, despite being angry reminded himself that "shoe get size, and Okrika get quality". The Alaafin sought for help. He dressed up as a woman and went to look for the Aare-Ona-Kakanfo (War Generalisimo) of the yoruba race. The Aare-ona-Kakanfo at the time was Aare Oyabi, he was resident in Ajase.

For three days after the killing of Agboin had gone viral (yes ke, it went viral ni now), Akinkunmi could not sleep. He was boiling in anger. He was furious that his love was killed just like that and no one could do anything about it. On the fourth day, while the king went to Aare Oyabi, Akinkunmi couldn't stand the pain any longer, in anger, he barged into the house of Bashorun Gaa early in the morning of the fourth day.

"Where is that big fool called Gaa?" Akinkunmi shouted as he entered Gaa's house. Sacriledge! "Egbin o n yoro". One of Bashorun Gaa's slaves, Gbagi, came out to meet Akinkunmi and said to him, "You this son of a peasant, what is it that makes you so garrulous without a fear of consequences, are you aware of where you are?" Akinkunmi responded with a classic statement that has never been forgotten ever since. He said, "I may be the son of a peasant but what i am is a SON to my father, no matter the wealth you display, what you are is a SLAVE to Gaa. Just call me that old fool named Gaa and let him come explain to me why he had to kill my Agboin". 

"Who the hell is that?" Bashorun Gaa himself asked as he came into the outer room to meet the two young lads. "Oh", retorted Gbagi the slave, "The dog that goes into the lion's den would earn itself a bath of blood".  "its okay", said Akinkunmi, "However, the lion itself would have some stains of blood on its skin". At this, Akinkunmi rushed at Gaa and took out an ounde (charmed belt) which he swiped at Gaa.  The great Bashorun Gaa became paralysed! Gaa realised that truly, the one who sneers at the kudeti river, calling it an inconsequential flash flood, is usually drowned in that river. An inconsequential Akinkunmi struck a debilitating blow to the mighty Gaa!. At that point, Gbagi struck down Akinkunmi with a sword and Akinkunmi died on the spot. He died for his love Agboin, even when he knew Agboin may never be allowed to marry him. Akinkunmi sacrificed his all just for his love.

it is said that by the time the Aare-ona-kakanfo Oyabi entered the city of oyo with his warriors against Bashorun Gaa, Gaa couldnt get to his mortar quick enough to get into it to turn into an elephant. this was why Alaafin Abiodun Adegoolu was able to conquer Gaa. if Gaa was not paralysed, he would have gotten to his mortar. if he had gotten to his mortar, even the Aare-ona-kakanfo might have been toast.

All of Gaa's children were killed. To ensure Gaa does not have any family lineage at all, the Alaafin ordered the killing of all his grand children too, even the toddlers. And finally, any pregnant woman carrying Gaa's blood was disemboweled, before Gaa himself was killed.

Due to this event, an adage was coined in yoruba land that is being used uptill today. it goes thus :

"Bi o l'aya osika, bi o ri iku Gaa, o yio so otito". If you have the heart of a cruel man, take note of Gaa's death and be true.

Copyrights: © 2021

The Okes in Ibadan and Their Origins

There are many areas in Ibadan starting with the word " Oke". Though the word "Oke" is usually understood as meaning a mountain or a hill, it actually also means a quarter, and when it is used to name an area, it is used in its sense of "quarter".

Oke Ado. Ado's Quarter. Oke Ado was named after a man named Ado, an Ibadan warrior. Ado was a contemporary of Foko. He and Foko were settled at the areas where they were which was then an outpost of Ibadan, to protect Ibadan from any attack that might come from that flank. The saying used to be current in those days that went as follows: "Ado o dana, Foko o sinmi" which means "Foko will not be at rest unless he sees Ado's fire". This saying arose from the fact that Ado being further away at the outpost than Foko, Foko was always looking out for the smoke of Ado's early morning cooking fire as a sign that all was well. If Foko did not see the smoke of Ado's  fire it is a sign that war had taken Ado away in the night and that all was not well with the outpost.

Oke Foko Foko's Quarter was named after  Aiyejenku otherwise known as Foko. Aiyejenku was the Areago of Balogun Ibikunle during the Ijaye war. It was Foko who opposed the Egba army and single handedly routed them  when the Egbas entered the war as allies of Ijaye. After the Ijaye war, Aiyejenku was conferred with the Oyo town-title of Foko. Foko was an Oyo town-title and it did not derive from " Fokolaja" as some mistakenly supposed. The Foko title eventually so obscured his real name that not many people know him by his real name Aiyejenku. Though he did not become Baale, as Olubadans used to be called in those days, his grandson Oyewole Foko became the Baale of Ibadan in 1925.

Oke Bola, Bola's Quarter was named after Chief Bola, another war chief. He it was who gave the portion of land on which St James's Cathedral, Oke-Bola now stood to the Anglican Church. He became friendly to the missionaries after he came back from a war where he was wounded and he couldn't sleep as a result of the injury. The missionaries gave him a mattress and he was able to sleep soundly on it henceforth.

Oke Are Are"s Quarter is named after Obadoke Latoosa, the last real Aare-ona-Kakanfo of Yoruba land.  He ruled Ibadan as Are-Ona-Kakanfo. He was the last real Are-Ona-Kakanfo who took the title title in war-times. It was due to his overweening ambition to perpetuate his family in the leadership of Ibadan that made him to embroil the whole Yoruba nation in a war that we can call the Yoruba World War (because every tribe in the Yoruba country was involved in the war either for or against Ibadan) called Ekiti Parapo war. The war was fought for 16 years, and it was this war that brought the Yoruba hinterland under the British colonial government as a Protectorate. Oke Are is his quarter of the town where he had his residence and where his compound is located till now.

Oke Sapati, Sapati's Quarter was named after Father Shepherd, a reverend father of the Catholic church. Sapati was a Yoruba  corruption of his name.

Oke Odo, the place beyond the River, is so called as a place that is beyond Odo Kudeti, the Kudeti River.  Oluokun and Olunloyo were the earliest settlers in this place that is beyond the Kudeti River. 

Oke Ola was named Oke-Ola, the Quarter of Nobility by Salami Adedoja Ekolo after he left Oluokun Compound to settle upon a portion of land given to him by Olubadan Abass Aleshinloye, his friend. He had to leave Oluokun after the High Court then known as the Supreme Court ordered him to vacate the Igbejo of Oluokun family. He not only vacated the Igbejo but he also abandonned the substantial house which he built in Oluokun Compound. The ruin of his abandoned house in Oluokun Compound is still there till now with no one  living there ( who wants to dare the lion in its lair). It was after he left Oluokun Compound that he built a substantial palace in the area which he named Oke Ola, the Quarter of Nobility.

Oke Aremo Aremo's Quarter is named after a man whose soubriquet was Aremokegé. Aremo is a short form of Aremokege. Aremokege means he that is very good in abusing people. As you know very well "Omo" meant "a person" in old Yoruba unlike now when its meaning has been restricted to " a child " 

Oke Àrèmo means the Quarter of the Àrèmo. Àrèmo is the name that the first son of an Alafin is called. Àrèmo itself is a royal title that is conferred on the first son of the Alafin simultaneously as the Alafin himself is conferred with the Alafin title. The particular Àrèmo after which this area was named is Alafin Lawani Agogoija Ladigbolu I while he was yet the Àrèmo of his late father Alafin Adelu

As you will recollect it was Ladigbolu I who first settled in the place known as Oke Àrèmo in Ibadan today. He was the Aremo of Alafin Adelu and when he contested the throne with Alafin Adeyemi I (the great grandfather of the current Alafin Adeyemi III) and lost, he repaired to Ibadan with his supporters and the Ibadan authorities settled him at Oke Àrèmo, outside the Ibadan town walls at the time, because as the Àrèmo of their late sovereign he could not dwell with them in the town to avoid clash of authorities. It was from his place of sojourn in Oke Àrèmo that he was invited by the Oyomesis to take up the throne after the demise of Adeyemi I. Even up till now the descendants of his followers who came with him from Oyo still live in Oke Àrèmo till today, just as the descendants of the followers of Kosoko are still in Epe till today.

Oke Dada, Dada's Quarter is named after Baale Opadere Dada, a former Baale of Ibadan. History tells us that  there  were tumultuous times in his days. Robbers were robbing with impunity, to the extent that robbers  going a-robbing in the night would go on horseback with drummers and fifers singing their praises. It was due to this that the enemies of Ibadan used to say Ibadan omo agesin kole. During this same period Ibadan people would gather in the frontage of Rev Olubi's house in Kudeti and be chanting abusive songs against their king such as

"Olubi o dake sile

Olubi o dake sile

Dada Ibadan, o lohun o ba luje

Olubi o dake sile

"Olubi, you are keeping quiet in your house unconcerned

Olubi you are keeping quiet in your house unconcerned

Dada of Ibadan says he will destroy this city

And Olubi you are keeping quiet in your house unconcerned"

Oke Paadi means the quarter of the Rev Father. It was so named because of the notable presence of the Catholic church and Catholic fathers in the area.

There are other Okes such as Oke Seeni, Oke Itunu, etc.

Source: Daniel Ayodele Adeniran

Roads and Streets in Lagos named after the British

Roads/Streets in Lagos especially in Ikoyi that were named by the British to remind us that they were once here:

Cameron road was named after Sir Donald Charles Cameron (1872-1948). He was a British Colonial governor. In April 1925, Cameron became the second governor of the British mandate of Tanganyika, taking over from John Scott, who was acting governor for Sir Horace Byatt. From 1931 to 1935 he was governor and commander-in-chief of Nigeria.

Glover road in Ebute Metta was named after Sir James Hawley Glover (1829-1885). He was a Captain in the British Royal Navy and later a colonial governor. On 21 April 1863 he was appointed administrator of the government of Lagos Colony.

Victoria Island in Lagos was named after Queen Victoria (1819-1901) who was the Queen of the United Kingdom and Ireland from 20 June 1837 until her death. From 1 May 1876, she adopted the adopted the additional title of Empress of India.

Milverton Road in Ikoyi was named after Baron Milverton. Baron Milverton, of Lagos and of Clifton in the City of Bristol, is a title in the Peerage of the United Kingdom. It was created in 1947 for the colonial administrator Sir Arthur Richards. He had previously served as Governor of Nigeria. As of 2010 the title is held by his eldest son, the second Baron, who succeeded in 1978.

Moloney street in Lagos was named after Sir Cornelius Alfred Moloney KCMG(1848-13 August 1913) who was a British colonial administrator. He served as British administrator of the The Gambia from 1884 to 1886, Governor of Lagos Colony from 1886 to 1890, Governor of British Honduras from 1891 to 1897, Governor of the Federal Colony of the Windward Islands from 1897 to 1900, and Governor of Trinidad and Tobago from November 1900 to 1904.

Clifford Street now known as Murtala Mohammed Way in Yaba Lagos was named after Sir Hugh Charles Cliiford(1866-1941) who was a Briitish Colonial administrator. In 1903, he left Malaysia to take the post of Colonial Scretary of Trinidad. Later he was appointed Governor of the Gold Coast, 1912-1919, Nigeria, 1919-1925, and Ceylon, 1925-1927.

Eric Moore Street in Surulere, Lagos was named after Eric Olaolu Moore, a member of the colonial legislative council and the first Lagos member of the united committee of experts and adviser on Labour conventions and regulations. He was the father of Kofo Moore, the wife of Sir Adetokunbo Ademola, first Chief Justice of the Federation, who also established New Era Secondary School in Surulere, Lagos.

Denton street in Ikoyi was named after George Chadin Denton (1851-1928) who was the Colonial Secretary of Lagos in 1900.

Freeman street in Ebute Metta was named after Sir Henry Stanhorp Freeman (1831-1865) who was the first Governor of Lagos (1862-1865). He took over from acting Governor William Mccorskty.

Alexander Avenue in Ikoyi was named in honour of Cyril Wilson Alexander (1879-1947) who was Governor of the Southern provinces of Nigeria between 1929-1930.

Egerton street was named in honour of Sir Walter Egerton(1858-1947) who was the first Governor of the colony of Southern Nigeria between 1906-1912.

Osborne in Ikoyi was named after Jack Osborne who died on August 15, 2012 at the age of 103. He served with Chindits behind enemy lines in Barma, commanding Nigeria Troops during world war two.

Lugard Street in Ikoyi was named after Sir Frederick John Dealtry Lugard(1858-1945), former Governor General of Nigeria. Sir Lugard also named Port-Harcourt in honour of Sir Lewis Vernon Harcourt(1863-1922) who was the British Secretary for the Colonies between 1910-1915. Lord Harcourt’s nickname was “Loulou”.

Macgregor street in Ikoyi was named after Sir William Macgregor (1846-1919) who served as Governor of Lagos Colony Niger from 1899-1904 where he instituted a campaign against the prevalent malaria.

Thompson street in Ikoyi was named after Sir Graeme Thomson(1875-1933). He was appointed as Secretary for Ceylon in 1919,then Governor of British Guiana in 1922 and and of Nigeria in 1925.

Adeniyi Jones street in Ikeja was named after Dr. Curtis Crispin Adeniyi-Jones (1876-1957), a Nigerian Doctor and Politician. His son Femi is at present a member of guild of Stewards at the Cathedral Church of Christ, Marina, Lagos.

Macpherson street in Ikoyi,Lagos was named after John Stewart Macpherson (1898-1971). He was a British Colonial administrator who served as Governor General of Nigeria from 1948-1955. He was responsible for the introduction of the 1951 constitution, Macpherson constitution which provided for ”semi-responsible government”. His ADC during his tenure was General Johnson Thomas Umunakwe Aguiyi Ironsi(1924-1966) who later became the Head of State of Nigeria from January 1966 to July 1966.

Carter Bridge in Lagos was named after Sir Gilbert Thomas Carter (1848-1927). Carter was appointed Governor and Commander-in-Chief of the Colony of Lagos on 3 February 1891.

Courtesy: Mayowa Akinsola

King Jaja of Opobo

King Jaja of Opobo (1821-1891), the wealthiest and most powerful monarch in the Niger Delta and sole founder of Opobo, was Igbo.

Born in his native Umuduruoha, Amaigbo, present-day, Imo State, and named Mbanaso Okwaraozurumbaa at birth, he was captured by slave traders and sold into captivity in Bonny at the age of 12, where he earned his way out of slavery having also adopted the Ijaw-Ibani culture.

Though he generated astounding wealth for Bonny, when that kingdom’s throne became vacant, his quest to vie for it was politically checkmated by a fellow wealthy slave (wealth was a deciding factor in monarchy). Thus, he left with his supporters to found a new town, Opobo, near Andoni. Bonny and it’s affiliated British merchants would come to regret that day.

The new development Jaja (aka Jubo Jubogha) relocated to in 1869, was named Opobo, and the location was strategically positioned that he could transact first hand with both national and international merchants, effectively becoming a monopolist in oil palm trade.

Trade and the resultant wealth exploded so much that his former British trading partners lost £100,000 (in 1870), and Bonny pleaded with him to return (which he refused). He then came to the attention of Queen Victoria who, impressed by his influence, recognized him as King of Opobo in 1873 and also personally presented him with a sword in Buckingham Palace in 1875 after he sent troops to assist Britain in the Ashante war.

The scramble for Africa began in the 19th century. Jaja was infamous for resisting foreign political and economic influence and he kept taxing the British merchants much to their indignation.

Greed and the fear of Jaja’s influence led the new Consul-General, to invite Jaja out of his kingdom and onboard a ship, ”The Goshawk”, for trade discussions.

Once onboard, a deportation order was served on him. He was illegally tried and convicted in Gold Coast, present-day Ghana, in 1887 and exiled to Saint Vincent in the distant West Indies and to be later relocated to Barbados.

His pleas to return to his kingdom were granted in 1891. Unfortunately, he died in Tenerife, en route Opobo, after allegedly poisoned with a cup of tea. After his death, the influence of Opobo died with him.

His body was received with much sorrow by his people who gave him a full, honourable royal burial. He was 70.

Source: Chiedu Beluchi

30-yr-old lady swindles her fiancé of N10m. Abandons him for another man

A Nigerian man based abroad, Ogunshakin Emmanuel, got what he did not bargain for after he reportedly sent about N10m to his fiancée, Miss Mary Egodo, 30, for her to buy a property in Lagos in preparation for their marriage only to come back to discover that she swindled him and bolted away with another lover.

P.M.EXPRESS reports that the suspect, Mary, not only duped Emmanuel, she blocked every contact and relocated to an unknown place so that Emmanuel will not locate her when he returns to Nigeria.

The lady, Mary, was said to have relocated and was enjoying the money with another lover without buying any property and was not ready to get married to Emmanuel.

However, the alleged scam was reported to the Police, who trailed and eventually arrested Mary in her hideout. She was asked to refund the money but she said that she had spent the whole money.

According to Police sources, the man, Emmanuel, who hails from Ekiti State, met Mary, who is from Delta State in Ibafo area of Ogun State, where Mary lives with her parents.

In the course of their relationship, they agreed to get married before Emmanuel traveled abroad for greener pastures with the consent of Mary.

While Emmanuel was abroad, he sent money at different times through Mary’s First Bank account with the agreement that Mary will use the money to buy land and develop it before he will return to consummate the relationship.

Unknown to Emmanuel, Mary was busy enjoying the money with her other lover and deceived him that he had already acquired the property as they agreed.

However, when Emmanuel informed her that he will be coming back to Nigeria to formalize the marriage and to see the property she bought with the money sent to her, Mary blocked all his numbers and relocated without any trace to reach her. Emmanuel was shocked and reported what happened to the Police.

The Police then tracked and eventually arrested her. After interrogation and having been found culpable, she was charged before the Ejigbo Magistrate Court for fraud and conversion of the money.

She pleaded not guilty.

The prosecutor, Inspector Bernard Aigbokhan, asked the Court to give a date for hearing for the Police to prove that she actually committed the alleged offence.

Thus, the Presiding Magistrate, Mr. E.O. Ogunkanmi, granted Mary bail in the sum of N3m with two sureties in like sum.

She was remanded in Correctional Centre at Kirikiri town, Lagos, pending when she will perfect her bail conditions.

The matter was adjourned till 19th April, 2021, for mention. 

Source: @PM Express

The Powerful People that Control Oyo Kingdom

The Oyo Dynasty dates back to the Old Oyo empire which recognises Alaafin as emperor. There are powerful people within the Oyo kingdom who very few people know about.

They are women who control the kingdom.

1. Iyamode

Iyamode is the only person the Aláàfin kneels before. Whenever the Aláàfin goes on his knees before this influential woman, she returns the salutation by kneeling too.

However, she never reclines on her elbow while kneeling. She is one of the most senior eight priestesses inside the Aláàfin’s royal household.

2. Iya Naso

Among the Yoruba people, the Aláàfin of Oyo is worshipped as the living incarnation of the Sango, the god of thunder.

Inside the palace, the Aláàfin has a private place where he worships Sango. Iya Naso’s is in charge of this spiritual room.

She is responsible for Sango worship in the palace along with its rituals and requirements.

3. Iya Kere

Iya Kere is in charge of the treasures and paraphernalia of the Oyo kingdom, including the crown, which only she is allowed to place on the king’s head.

She keeps the royal insignia and all the paraphernalia used on state occasions and special events.

Iya Kere is also the ‘mother’ of all the Ilaris (male and female eunuchs who are kept in the palace with half their heads shaved off) 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.

Iya Kere exercises full power over the ‘Olosi’ can 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 Ogbomoso. Once she assumes the office, she remains a celibate for life, that is the tradition.

4. Iya Oba

Iya Oba is the official mother of the king. 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.

The Iya Oba is the third person in the room when the King and the Bashorun worship the Orun in the month of September every year, a very special privilege.

5. Iya Monari

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.

She also assists Iya Naso.

6. Iya Fin Iku

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 also in charge of the sacred Sango ram which is allowed to go everywhere and about the markets without anyone molesting it and the ram can also eat with impunity anything.

7. Iyalagbon

She is the mother of the Crown Prince (Aremo). 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.

The Iyalagbon enjoys massive influence and controls a portion of the Kingdom.

8. Are Orite

She is the Aláàfin’s personal attendant. It is the Are-Orite who sees to it that the royal meals and royal bed is properly made.

She also makes sure that the royal chambers are neatly arranged. 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.

Courtesy: Iyalaje Fama

Gowon is human, fate is not

It is an aching feeling to contemplate what would have been, if the truth had surfaced far, far earlier for Musa, the love child of General Yakubu Jack Gowon and Edith Ike Okongwu, who is now late. Edith was Gowon’s lover when the latter was a dashing bachelor living in his pad at the Ikeja cantonment before the deluge came in 1966. It was a whirlwind romance that got caught in a wilder whirlwind of national politics. Now Gowon is an old man, Edith is dead and Musa Jack has lived a life burdened by the truth only his mother was sure of.

Last week, General Gowon issued a brief statement stating that after 48 years, he has come to accept the paternity of Musa. He wanted the public to respect the privacy of his family in this period now Musa needs rehabilitation after serving more than two decades in an American prison. He is right for Musa is not just a survivor of a bitter-fight between two lovers. He has paid a heavy price. If the Nigerian Civil War lasted for only 30 months, his has lasted for a lifetime of 48 bitter years.

From available pictures, Musa looked strikingly like his father. He was born in 1968 at the height of the Nigerian Civil War when Gowon was the Commander-in-Chief of the Nigerian Armed Forces. Gowon’s official residence was not the State House, Marina, where the great Dr. Nnamdi Azikiwe lived for six years as Nigeria’s last Governor-General and later the first President. Azikiwe was a journalist who reigned at a less turbulent time. Gowon was our leader who came into power through the barrel of the gun. He lived in the austere Doddan Barracks and never contemplated moving back to the opulence of the State House. All his successors lived in the same cramped space of Doddan Barracks until General Ibrahim Babangida effected the transfer of the nation’s capital to Abuja. That decision had earlier been taken by the Administration of General Murtala Muhammed in1976.

But before Gowon became a household name and the acronym for Go On With One Nigeria, during the Civil War, he was a lad who was in love. His lover was Edith, the beautiful high-spirited Igbo girl who had an opinion about many things. Gowon was trained in the best British military tradition at Sandhurst and was a fast rising military officer and a gentleman. He was one of the beneficiaries of the rapid Nigerianisation drive of the regime of Prime-Minister Abubakar Tafawa-Balewa and his Minister of Deference, Muhammadu Ribadu. The two lovers were thinking of marriage and as it was in those days, they were already co-habiting together.

But Fate had a bigger role for Gowon that neither of the two lovers could have contemplated by the end of 1965. Within a year, the unknown young lieutenant-colonel was at the centre of national events. Tafawa-Balewa had been killed to be succeeded by General J.T.U Aguiyi-Ironsi, the first Nigerian commander of the Army who never planned a coup but found himself at the head of a military government. Ironsi, with the killings of senior military officers in the January coup of 1966, made Gowon the Chief of Army Staff for he was highest ranking surviving military officer of Northern origin. After Ironsi was killed in July 29, 1966, Gowon was installed the new military ruler by the victorious plotters. He moved from the pad in Ikeja to the Doddan Barracks fortress. Edith moved in with him. Trouble also moved in to keep them company.

Edith was Igbo and at that time of national tension, those who brought Gowon to power regarded Igbo people as the enemy. Their intention was not to seize power, but to avenge the killings of January 15, and then take the Northern Region out of the Federation. Better reason prevailed and Gowon found himself at the helm of affairs of a country afflicted with self-doubt and dangerous emotions. By the time the shooting war started in 1967, the love affair was virtually over; Gowon was at war in response to the declaration of Biafra by the Military Governor of Eastern Nigeria, Lt. Colonel Chukwuemeka Odumegwu-Ojukwu. Edith fled to Germany and later the United States. She had become an expectant mother.

Who could have believed that a pregnancy out of the war zone could still be a victim of a shooting war? It is trite to speculate now why Gowon did not accept responsibility for the pregnancy. He was the Commander-in-Chief of an army at war. How would the troops in the trenches feel if they learn that he was literally sleeping with the enemy? Yet, it was Gowon who, sought out a lecturer at the University of Ibadan, Dr Ukpabi Asika, and made him the Administrator of East Central State (now balkanised into Abia, Imo, Enugu, Anambra and Ebonyi states). Edith tried to make a new life and open new beginnings, but the old door would not close.

Musa’s childhood must have been full of emotional problems. Here was a fatherless child whose father was alive and also one of the most powerful men in the world. Musa drifted into bad company and then ended up with a jail sentence of 40 years for drug related offences. He pleaded his innocence but his famous surname was of no help. After 20 years behind bars, he was paroled by President Barak Obama. He had been a model prisoner who read law and bagged a degree from behind bars and exhibited excellent conduct. He came home and insisted that a DNA test must be conducted, arming himself with an order from the court. The result proved that his mother was right all along.

I remember Edith now, a spirited, fair-complexioned beautiful woman. She had a sticking resemblance to Victoria, the lady Gowon finally married in 1969. The last time I saw her was at a book presentation in the auditorium of the Nigerian Institute of International Affairs, Victoria Island, about 1992. Present at that event were many of the Nigerian elite, including Chief Emmanuel Inwanyanwu, the publisher of Champion. Even then, the topic of her son with Gowon was never far from the surface and how she was the First Lady that never was. And she did carry herself like a First Lady.

Fate had dealt Musa and his mother a heavy blow, but not a fatal one. If Gowon had died earlier, what could he have done? There was no DNA in 1967 and even if there were, who would have compelled a military ruler to subject himself to that test? Now that the truth has been established would General Gowon approach Edith’s family to make peace at last? By failing to ascertain the truth at the earliest opportunity through DNA and fighting Edith all the way to the bitter end, Gowon needs to apologise to members of Edith family. This is the least that is expected by a man Cambridge University once described as a man of “Christian muscularity.”

It is a great thing for Musa that despite the trauma he had passed through, he still summoned enough courage to ascertain the truth and restore the honour of his mother’s name. The Gowon-Edith love tango shows how national events can affect the lives of ordinary people and their destinies. How many other less famous people have been caught in the cross fire of national events? It is a lesson that our leaders need to be careful in taking actions and decisions because these do have consequences. We may never know now what impact it would have had on the prosecution of the Civil War if the wife of the Commander-in-Chief had been an Igbo woman.

Now the dead can rest in peace, as they say. For Musa, justice has come at last, albeit at a heavy price. Though his mother is dead and could not savour this victory, Musa’s father lived long enough to take the DNA test. That was what Edith wanted all along. Now the soul of the dead can be at peace.

By Dare Babarinsa

Guardian Newspapers. All Rights Reserved.

MEET SUNDAY IGBOHO: YORUBA FREEDOM FIGHTER

Igboho was born in Igboho, Oke ogun in Oyo state but his father relocated to Modakeke in Osun state and that's where he grew up. He started off as a motorcycle repairer and then venutured into automobiles where he sells cars and was able to start Adeson business Concept.

He became famous after the part he played in the Modakeke/Ife war between 1997 and 1998, where he was a defendant of Modakeke people. And thereafter relocated to Ibadan where he met former Oyo state Governor, Lam Adesina through a courageous step while trying to defend the rights of the people at a fuel station. He also went on to work with former Governor, Rasheed Ladoja and became one of his most trusted aide.

As the Akoni Oodua of Yoruba land, he is known for fighting for the right of the Yorubas where he possesses metaphysical powers and advocating for the Oduduwa republic.

Sunday Igboho is a Christian, married to two wives and has children including three professional footballers playing in Germany. 

Source - Wikipedia

The story of Orisa Obarese, the God of Rain

Obarese is one of the revered Aku (aka Omo Oduduwa) ancestors. He had many powers like the ability to conjure rain but something once happened to him that was quite remarkable when he descended from heaven to Ile-Ife. His elder brother known as Oranfe who controls thunder and brings fire from his mouth and is said to have descended from heaven at the same to Ile-Ife, wanted him to leave his domain (Ife) because of his (Obarese) powers. After an Ifa consultation Oranfe told Obarese he would have a wife so he slapped his younger brother’s rib and created a woman named Osere therefrom as his wife.

The couple then left Oranfe’s domain and after some stops they arrived hungry at their destination but this was during the cold and dry harmattan season that is characterized by no rainfall and the ground being too dry for planting. After praying to Olodumare and carrying out a ritual the yam he planted grew in 3 days and they ate. He also planted a palm wine tree and tapped palm wine from it the same day. Not surprisingly there were other wonders that he performed even at other towns and at Ile-Ife whose inhabitants pleaded with him to cause rainfall.

One day they received as guest an elderly woman who originally is a young woman. She stayed with them overnight but the following day she did not come out of her room. So they opened it themselves only to discover that the room she slept in was filled with wealth and Osere who was filled with shock slammed the door shut following which Obarese in anger cursed her. When the door was opened again the guest came out but as a young woman.

These events are historical fractals and are repeated in the life of Obalufon and Iya as explained next.

When it was time for another phase of creation Obalufon and Iya were created at an place in Ile-Ife named after Yemoja in Ile-Ife by Obatala who is son of Olorun (Olodumare). Since Iya is the name that the Amorites rendered as Eve, Obalufon must be the same person referred to by the Amorites as Adam, the Oyo-Aku as Adimu, and perhaps the Awori-Aku as Adamu.

In the perverted version of the Scriptures as published by the Amorites it is mentioned that Iya was created from the rib of Adimu by God. Therefore, Adimu/Obalofun is the same person as Obarese, Iya is Osere and Oranfe is Obatala. Since both were born at Yemoja in Ile-Ife and the garden of Eden is located eastward of their place of birth as described in the Scriptures, Eden must be located east of Yemoja but in Ile-Ife.

After a while Iya was ‘cursed’ with pain, just as Osere, and Obatala told both Iya and Obalufon to leave the garden which was in his domain of Ile-Ife, just as Oranfe did to Obarese and Osere. Also, Obatala told Obalufon that he would till the ground in toil, which is the same situation Obarese encountered upon arriving at his destination away from Oranfe’s domain of Ile-Ife.

This analysis is yet another proof of atunwa (‘we come again’ a.k.a reincarnation). Oranfe is the same person as Aramfe whose weapons are of thunder and lightening, and is most likely the same person as Jakuta who uses same. That Obarese and Osere had special powers unlike Adimu and Iya, the former must have incarnated at a time when the gods dwelt in Akuland with knowledge and use of all their powers but then reincarnated as the latter having forgotten their past and living fully as men. The period of the earlier incarnation must have been included in the original Scriptures but cut out by the Amorites for their purpose of perversion (they deliberately did not publish all of the Qumran Scrolls for instance). Another observation has to do with the claim by Oyo that Adimu was the child of a slave that was about to be sacrificed. Oyo makes this claim in order to legitimize her claim of ascendancy over Oyo. However, this revelation that Adimu is Obalufon implies that Aku history according to Oyo has to be carefully scrutinized.

Germany Bid farewell to Merkel with six minutes of Warm Applause

The Germans elected her to lead them, and she led 80 million Germans for 18 years with competence, skill, dedication and sincerity.

During these eighteen years of her leadership of the authority in her country, no transgressions were recorded against her. She did not assign any of her relatives a secretary. She did not claim that she was the maker of glories. She did not  get millions out of her, nor did anyone cheer her life, she did not receive charters and pledges, she did not fight those who preceded her and did not dissolve her. The blood of her fellow countrymen. She did not utter nonsense. She did not appear in the alleys of Berlin to be photographed.

It is (Angelica Merkel) the woman who was dubbed "The Lady of the World" and was described as the equivalent of six million men.

Yesterday, Merkel left the party leadership position and handed it over to those after her, and Germany and its German people are in the best condition.

The reaction of the Germans was unprecedented in the history of the Germans .. The whole people went out to the balconies of the houses and clapped for her spontaneously for 6 continuous minutes of warm applause, without popular poets, scum, scum, impudence, colorists and climbers.

Germany stood as one body bidding farewell to the leader of Germany, a chemical physicist who was not tempted by the fashion or the lights and did not buy real estate, cars, yachts and private planes, knowing that she is from former East Germany.

She left her post after leaving Germany at the top .. She left and her relatives did not repeat (We are the elders of the country) .. Eighteen years and did not change her old clothes.

God be upon this silent leader.

God be upon the greatness of Germany.

At a press conference, a female journalist asked Merkel: We notice that your suit is repeated, don’t you have another?

She replied: I am a government employee and not a model.

At another press conference, they asked her: Do you have housemaids who clean the house, prepare meals and so on?

Her answer was: No, I do not have female workers and I do not need them.  My husband and I do this work at home every day.

Then another journalist asked: Who is washing the clothes, you or your husband?

  Their answer: I arrange the clothes, and my husband is the one who operates the washing machine, and it is usually at night, because electricity is available and there is no pressure on it, and the most important thing is to take into the account the  neighbors from the inconvenience, and the wall separating our apartment from the neighbors is thick.

She said: To them, I expected you to ask me about the successes and failures in our work in the government.

Mrs.  Merkel lives in a normal apartment like any other citizen .. This apartment she lives in before being elected Prime Minister of Germany and she did not leave it and does not own a villa, servants, swimming pools and gardens.

This is Merkel, the Prime Minister of Germany, the largest economy in Europe!!

DAILY ACTIVITIES IN THE PALACE OF THE ALAAFIN OF OYO

Life in the palace is an interesting thing when one considers what one has to go through to make the day a success.

The Osi-Efa is central to the daily activities in the Palace. He is expected to be near the Alaafin at all the times. He indeed has free access to every part of the Palace, including the quarters where the Alaafin’s wives live.

At 4 am every morning, the Koso drums begin to sound to wake the king every morning. The Koso drum starts to sound that early and it is used to praise the past Alaafin and the reigning one.

After the Koso drum, every member of the Palace comes to greet the Alaafin “Kaa Ode Aaro” ( Ode Aaaro Courtyard) irrespective of whether Alaafin is seated or not.

The chiefs also come personally or send their servants to the Ode Aaro Courtyard every morning to pay homage to The Alaafin, The homage by all residents of the Palace is paid early in the morning before anybody settles to the day’s business.

The Ode Aaro, which translates as Morning Courtyard is a large courtyard. The Ayabas (Alaafins wives) are not left out of this exercise but their homage is paid at the Okoto courtyard instead of the Ode Aaro, The Alaafin may be there or not to receive their homage. It is however not a collective exercise for the Ayabas, rather each Ayabas may go on her own to pay the homage but it must be done before she settles for the day’s activities.

The homage by the male residents of the Palace is usually done by prostrating once and then praying for the long life and peaceful reign of The Alaafin. The Princes and Princesses who are in the town also pay homage too.

The chiefs pay homage to the Alaafin every morning by prostrating 3 times and praying for the peaceful reign of the king.

The Ayabas (king’s wives) pay their homage by kneeling in the traditional way called “IYIKA” which is peculiar to them.

During this homage, the Kabiesi if seated “does not have to respond” to all the greetings but others around him will respond on his behalf by saying “ A ni e fo re” (you spoke well).

The older Ayabas are mainly wives of the past Alaafins. They are allowed to come back to live in the Palace after husbands demise and the ascension of another Alaafin, if they so desire. They remain recognized as wives of the reigning Alaafin and they automatically become his responsibilities.

They have the sole responsibilities of training the wives of the reigning Alaafin, showing them what to do, as well as the norms and traditions of the Palace.

The Older Ayabas do their cooking and rotational basis and distribute between themselves and the entire Palace.

The younger Ayabas are the wives of the reigning Alaafin. They do their cooking in their separate apartments for themselves and their children.

The Alaafin appoints any of the Ayabas to make his meal as he pleases but not on rotational basis..

It is forbidden to say “The Alaafin is eating”. Rather it is said in a special way-‘Baba n kose”.

It is also forbidden to say “The Alaafin is asleep”. It is instead said as “baba wo ala”. When the Alaafin eats, the food may be presented to him by one, two or more Ayabas.

These Ayabas or set of Ayabas ministering food to the Alaafin must not look up to see him eating. Hence they kneel with their faces down. When the Alaafin coughs, anyone around him either beats their chest with their hands three times or claps three times.

Bata drummers have their place in the Palace called “Ode Onilu” which translates as The Drummers courtyard. They stay in this place and beat the bata drum to relay messages to the Alaafin and his Ayabas. Their messages might be to indicate that a visitor is around, and which type of visitor it is. They basically talk through their drums.

Courtesy: Iya Agunpopo Oyo

ASA ORISA ALAAFIN OYO

Yorubas Are the Most Tolerant People in the World

When it comes to religion, are the Yoruba people of Nigeria the most tolerant ethnic group in the whole world? It may not be wise to say yes because of the absence of any endorsement of such a position by a global body like the United Nations. But having travelled to many parts of Nigeria and some parts of the world; having read books about several peoples of the world, I can comfortably say that I have not seen or heard of any country or people that tolerate one another on the issue of religion like the Yoruba of Nigeria.

As a child growing up in Igboland, I thought the Igbo were the most tolerant in matters of religion. For example, the only mosque in my hometown Nnewi was built right at the gate of the Diocesan Church Centre of the Anglican Church, which was the central church for Anglicans in the town when the head of the diocese was in Onitsha. The mosque was owned by the Hausa-Fulani community. Items like sugarcane, carrot and kulikuli were sold beside the mosque, and cobblers took care of people’s shoes there. I never missed the sugarcane and kulikuli any time I had cause to be at the church. Christians never bothered that Muslims (who were not sons and daughters of the community) situated their mosque by the gate of the central church of the Anglican Communion in the town.

There was no Muslim in my primary school; in my secondary school, there was a Muslim boy – a boy whose father was a policeman posted to the town. On Thursdays when we had our moral instruction classes, the chaplain of the school who was also the vice-principal, always announced that the Muslim boy was the only one exempted from participating in moral instruction classes because the school had no Islamic teacher. Other pupils must either be at the Roman Catholic section or the Protestant section. We all envied the boy for the preferential treatment he always got as the only Muslim boy in our school.

With this type of background, I grew up with the assumption that the Igbo must be the most tolerant in matters of religion in Nigeria. But there were events that made me have a rethink later in life. When I was growing up, my community had two major Christian denominations: Anglicans and Catholics. Almost all the schools in the town were founded by the two churches. Parents usually sent their children to these schools based on their Christian denominations, even after the state government took over the schools. At the close of school each day, there was usually a point where pupils of the Anglican Church-founded schools met pupils of the Catholic Church-founded school. Preachers, church teachers and parents had indoctrinated the children that only their denomination was the one endorsed by God. So at such meetings, taunting songs would be sung and a fight would ensue between Anglican and Catholic children. But that was not all.

Many young men and women could not marry one another because one was Anglican and the other was Catholic. Especially from the Catholic community, it was always an uphill task for a girl to be allowed to be married by an Anglican or a member of the Protestant Church. But one thing that was shared by all the Christian denominations was that no married woman was allowed to attend a church different from the one her husband attended. The few who insisted on continuing with the church of their birth while in their matrimonial homes either caused a deep rift in their marriage or even lost their marriage entirely.

Compare that with a typical Yoruba family. A couple with six children could have a family like this: the man is a Muslim; the wife attends the Celestial Church of Christ; the first child started as a Muslim but converted to Christianity and is now a member of a Pentecostal church; the second child is a devout Muslim; the third and fifth children are members of the Methodist or Baptist church; the fourth child attends no church or mosque but prefers the Yoruba gods whenever he has any spiritual needs; and the last child is an Anglican.

One would assume that with this seemingly cacophony of religions in this family, there would be constant religious tension, hatred, quarrels and fights in it. No. In Yorubaland, no one disturbs the other because of religion. Interestingly, during Islamic festivals, Christians join their Muslim relatives to celebrate. Also during Christian festivals, the Muslims join their relatives to celebrate. For example, the Governor of Lagos State, Mr. Babatunde Fashola, is a Muslim, while his wife is a Christian.

In the larger Yoruba society, the issue of religion is not a factor while considering a candidate for an elective post. For example, Bola Tinubu, a Muslim, did two terms as Lagos State governor and handed over to Fashola, a Muslim, who is doing his second tenure in office now.

Such high level of religious tolerance is not even obtainable in countries that are known for freedom and rights like the United States of America and the United Kingdom. In such countries, even though there is religious freedom, there are certain social and political positions that some people may never dream of.This wonderful trait of the Yoruba needs to be publicised. If such a trait were from an American community, several documentaries, films and books would have been produced based on it. If the Federal Government would not publicise such, it behoves the Yoruba nation to sponsor the production of such materials.

In addition, the Yoruba nation should embark on a religious-tolerance campaign across the federation and even the world. That will offer them the opportunity through which they will teach other races how they have mastered the art of religious tolerance. There is no denying that religion is a major threat to world peace today. Nigeria is getting its share of violence. Therefore, any effort that will help to reduce the threat will be a welcome development.

Published August 2012

Post script

The religious division created and nurtured by the Muslim Rights Concern, led by Prof Ishaq Akintola, in the Southwest is a threat to what the Southwest is known for, and should not be seen as a joke.

Courtesy: Agunze Azuka Onwuka

Shun The Word, Rest In Peace

Kindly read the below short note, it entails the same thoughts with all ancient knowledge among all races on Planet Earth.

No rest in Morere!

Nothing rest in creation and in IFA & Orisa Spirituality, we are conscious of the fact that, there is continuation of life after the physical detachment of a spirit from the physical world. Life is a cycle.

This is why we don't need to start making use of Rest In Peace anymore because it is actually a curse to the deceased.

Kí àwo rẹ̀re jẹ́ ní Móréré: (May you remain forever in Morere or May good Awo answer in Morere) is the best way and words to wish a deceased, if the person is not an Awo, simple say, May you awaken in Morere, I wish you beautiful entrance into Morere.

What is Morere!

Morere can be said to be  The spiritual space where "Awo" or any human spirit's of the most perfect character resides.

This is a kind of realm where all trustful, well developed Awo, Omo Awo, etcetera checked in when they passed away.

This concepts have names among different races on planet earth.

Death is an illusion!

In Odu ÒYEKÙ-Ọ̀SẸ̀ :

Death is just a transition. It starts from the womb. The moment a child is born, that means death of that baby in his/her spirit world. The mates of the baby cry, while the people of the world rejoice in welcoming a new born. When the baby grows old and die, the people of the world are crying, while the ancestors are welcoming him/her.

IFA let us to understand that, as we are crying here, they are laughing in the beyond because death on earth is a birth in heaven, the same way we celebrate a new born child here, the ancestors celebrate also to welcome the soul among them for further experiences.

May we be awakened to see beyond the illusion of the intellect.

By Olusegun Daramola

Babalawo or Ifa Priest

Babalawo is a Yorùbá chieftaincy title that denotes a Priest of Ifá. Ifa is a divination system that represents the teachings of the Orisha Orunmila, the Spirit of Wisdom, who in turn serves as the oracular representative of God. The Babalawo claim to ascertain the future through communication with Orunmila. This is done through the interpretation of either the patterns of the divining chain known as Opele, or the palm nuts called Ikin, on the traditionally wooden divination tray.

A Babalawo is a servant of Orunmila who helps and assist clients in attaining their Destiny (ayanmo). He is a well respected spiritual leader who is in touch with the material and spiritual aspect of human existence - indeed; his help is sought in many ways as his influence extends into all phases of life. He lives for one purose only, to discover the will of Orunmila.

A Babalawo is a seer who is capable of overturning Ill-fated destiny into a better and prosperous one.

Moreover, he himself lives in accordance to the beliefs of IFA and his manifest reverence and meticulous observance of its ritual constitute one of the strongest arguments against the charge of general dishonesty.

Source: ProudlyYoruba

How Yoruba spirituality of Ifá can be used to deal with life's challenges

Let's consider dealing with diseases:

Àrùn is the Yoruba word for disease. 

How does Yoruba conceptualize Àrùn? 

Àrùn is classified as one of the 8 Ajogúns (Negative forces).

Èṣù is the principality that controls the activities of Ajogúns. Èṣù orders the Ajogúns away from the path of those who have made sacrifices, but does not do anything to preserve the one who hasn't made the requisite sacrifice.

What is man? 

Biologically, Man himself is made up of DNA. Modern science makes us understand that taking human DNA samples can be helpful in creating preventive medicines such as vaccines.

What's the equivalence of this practice in the Yoruba system of thought? 

The equivalence of the DNA is the Odu Ifá. 

A Person's DNA contains chemical information that can be interpreted by scientists and from which they can trace disease history and even predict what sort of diseases can attack such person in the future. 

The same is applicable to a person's Odù Ifá. 

Your Odù Ifá can reveal not only your character trait and life trajectory, it can reveal a disease condition that you might need aájò (medication) to manage or which you will need a sacrifice to avoid.

There is no limit to what your Odù Ifá can reveal. 

Your Odù Ifá will reveal the positives of your life and also the negatives. It will reveal the ones you can correct, the ones you need to correct and the ones you will just have to manage. 

Now, how does this or how can this be helpful in modern medicine?

Recall that we said that Àrùn (Diseases) is an Ajogún that comes under the jurisdiction of Èṣù's authority and which can be warded off with sacrifices. 

A life of good health for the Yoruba person (actually, for all humans) starts first from doing the Àkọ́ṣes (medicines and fortifications) in his Odù Ifá. If he doesn't do them, he will have the problem waiting for him in future - either he knows or not, It's a divine order that has been set and ignorance isn't an excuse. He will simply be an instrument in the hands of Western Medical experts whose medical philosophy is mostly reactive rather than preemptive. The western medicine focuses on eradicating the symptoms, Yoruba spiritual system focuses on identifying the cause, usually maybe a character flaw, in addition to treating the symptoms. This way, there is wholistic healing - bodily and character wise.

Furthermore, part of the information in an individual's Odù Ifá could include Taboos. In fact, every Odù Ifá has its Taboos. 

If one doesn't know this and keeps living his life eating or doing his Taboos, this can manifest in some form of disease in the future which will again be an opportunity for teaching hospitals to practice their knowledge. 

I am not saying Yoruba medicine has answers to every medical condition, western medicine too doesn't. I'm seeing a possible point of synergy. 

But if Ifá as a spiritual system is under attack by western religion (even though many pastors, fathers, alfas have Ifá), how can we advance this system for humanity's good?

The first step in ensuring decent public health (both physiological and mental) is knowing one's Odù Ifá and then walking in conformity with the information therein. Each person's Odù Ifá can be (actually is) that person's individual Bible. Your own religion is (inside) your own Odù Ifá - that's where you work out your own salvation from (with fear and trembling).

The Àkọ́ṣes can be in form of Àsèjẹ́ (specially prepared foods mixed with specific herbs and incantations), Gbẹ́rẹ́ (Incisions), Herbal Baths, Soaps and so on. 

All these are part of building WHOLENESS into man. They are the eternal order documented for us in Ifá. These Àkọ́ṣes regulate our spiritual frequency and keeps us in alignment with the other forces in the universe. It puts us in our own place with respect to the positioning of other entities in the cosmos. 

It is the key to Ìwà Pẹ̀lẹ́ - which is the focus of the religion of Ifá/Ọ̀rúnmìlà. 

Ìwà Pẹ̀lẹ́ in itself doesn't necessarily mean "gentle" but a place of perfect alignment between the individual and the forces at play within and around him. A dislocation of any of the forces can result in some form of breakdown that can manifest in either physical illness or psychological illness.

Note that the Àkọ́ṣes are not what to be done when one is sick. They are to be done as soon as one has the information and the means to do it. They are your spiritual chargers to living your life as ordained from before you were born.

Let's consider these thoughts and see how we can advance our cultural knowledge for contemporary relevance.

Mo ṣe Ẹ̀làbọ̀rú, Ẹ̀làbọyè, Ẹ̀làbọṣíṣẹ!!!

PS: The best thing that can happen to you in life is having a competent (truthful and knowledgeable) Babaláwo (Father of secrets) as your Oluwo to guide you into the discovery of your Odù and interpret its implication for your life.

May Ẹlẹ́dàá direct your path to the right Oluwo for your Ìtẹfá.

By Ayobami Ogedengbe. 

Copyrights: © 2021