Sunday 31 October 2021

Imole/Mole: The secrets of the earth, the sacred [private] societies who follow Ile and other sacred mysteries

The origin of the present race called Yorubas is shrouded in the legends and myths. These sacred legends and myths are what are used in the building of the cosmogony on the “yoruba” . Until today the progenitor of the Yoruba is supposed to be Oduduwa. Oduduwa is not identified as a person as such, he is a legend consisting of many controversies. To the Yoruba of the northern part “He” is a woman, a great mother of the people , whereas in the south He is a father, who founded the place now occupied by the Yoruba people – he is therefore referred to as Onile (speculating the Onile = Onimole).

Man's understanding of the cosmos has developed many centuries, yet it has been very difficult to know the purpose of creation. There have been as many traditions as there are human races with each race holding to her peculiar myths, legends, tales and cosmogony.

Early rational opinions were expressed by William Boyd (1969). He suggests that gods and goddesses originated in the east but in spreading out underwent many changes. It is not merely a guess like the creation stories.

Mother Goddesses were more human than heavenly beings. They were made to be representatives of the great natural forces that affect man’s life and are responsible for all experiences of relationship. With all beings seen and unseen in his environment one such goddesses is “ILE” (the Mother Earth).

In the beginning the earth (ile)  the mother earth formed a single body. When there was a quarrel between Orun and Ile over a small rat (Eku Emo) Orun became angry, separated and moved up.

Ile operated differently from the activities of Orun. Ile became a goddess known as ILE Great Mother – iya, the being from whom all living things grow: plants and animals. The devotees of Iya (Ile) created the religious society called Imule, in short called MOLE and the believers and devotees of MOLE are called Onimole.

When an individual reaches a point of development when he or she knows that there is a quite definitely more to life than the games people play and wish to participate in, they begin the true work of understanding and bringing their lives in harmony with the higher spiritual worlds. Such a remarkable event changes the course of their life. In due time such spiritually awakened people look for an organization that could help, that is the reason for formation of religion-socio-political institutions.  This seems to be the origin of cults among Yoruba.

Members of the spiritual group or society are known to be enthusiastic. They propagate specific doctrine with articles of faith to which every member agrees to uphold.

The whole life is regulated by the principles and leadership of the society. Most Yoruba, both in Nigeria and diaspora still identify themselves with specialized religious societies. They often tend to romanticize the past story-history that forms the basis of the society which are used to cement the allegories, fables, legends, myths, etc used in giving the spiritual society socio-economic and spiritual significance.

For example the imole cults claims the possession of sacred and special spiritual knowledge. The imole recognizes Olódúmáre as the supreme being who created the world. He (Olódùmarè) is available to members of mysteries.

Hence the imole claim:

“The secret things which are revealed belong into us and our children forever.”

The cosmology of the Yoruba recognizes Ile/Aye (Earth) and Orun (Heaven). Oduduwa donated soil in the formation of Orisa Odu (igbadu) and is recognized as the progenitor of the Yoruba for that purpose.

“Ile” (soil), because it gives rises to plants upon which animals lives and is recognized as the womb that procreates all living beings.

As Oduduwa is recognized as an Orissa so also is Ile (earth/soil) recognized as Orisa Onile which is the Orisa of Ile, at Ile-Ife.

The original sacred society of Onile was called Imole / Mole. After the struggle between Obàtálá and Oduduwa about the kingship of Ile Ife, different cults were formed. Òrúnmìlà created ignodu, while followers of Oduduwa created ogboni. The Obàtálá  group created oni mole. Both Obàtálá and Oduduwa groups refers to Mother Earth (Ile) as their goddess (Iya), hence the saying “Omo Iya” meaning: Children belonging to the same mother.

Let us back up the above information with Odu Ifá.

One of the myths about the creation of earth which can be find in Odu Ifá Okanran Meji talks about how Oduduwa descended to form the earth. The earth was filled with water before Oduduwa formed the earth. The following were the materials used to form the earth: snail shell filled with soil, a five finger roaster, and a chameleon.

The creation history states that when Oduduwa was descending with a chain from heaven to the earth, he first poured the soil in the snail shell on the surface on the water, then he threw the roaster to spread it and later gave out the chameleon to walk on it before Oduduwa finally descended to the earth.

Another Odu Ifá Ose Oyeku (Igbadu) gives analysis on how Oduduwa donated soil when ODU called on her neighbors to make an apere, Obàtálá  contributed calcium, Ogun gave out charcoal, while Obaluaye provided calm wood. The combination  of all these materials form Orissa Odu known as Igbadu. These sacred materials become empowered to house and receive the àse of Odu. Orisa Odu becomes one with these sacred materials once the sacred Ifá rite of consecration is performed.

These two Odu-Ifá confirmed that Oduduwa is the progenitor of Yoruba. No wonder why the Yoruba all claimed to be Omo Oduduwa. Meaning as explained above, the soil is the Mother Earth that reproduces.

Let us also take a look at Odu Ifá Osa Meji to explain how important the soil is:

In Odu-Ifá Osa-Meji, Olódùmarè assigned Obàtálá the task of moulding human beings but Obàtálá was not provided with the needed water to mould human beings.

Having failed with the first task assigned to him by Olódùmarè to create the earth Obàtálá didn’t want to complain, so he decided to find water by all means to accomplished the task given to him. Which as a result Obàtálá took and used the water which belonged to the witches to mould human beings and to this day the witches see and consider human blood as the water that Obàtálá  took from them to mould human beings.

The point I'm trying to prove here is to show how the soil reproduced to become human beings.

All of these Odu-Ifá proved Oduduwa is the owner of the soil.

Having known how Ile was formed, then we need to further our discussion to imole or mole.

Every compound in Yoruba have a male and female leader as the head of the compound known as Bale and Iyale.

These positions are given to the oldest in the compound. The main duty is to rule the affairs of the compound. The Bale meets with other old members or each head of the family to discuss and solve important matters or issues such as misunderstandings, crisis, trouble, problem, epidemic, distribution of priorities, money sharing, allowances, land, farm, farm produces allocation etc.

After a while the members of the council that rules with the Bale or assists the Bale in the administration decided to keep the soil called ile pa oku whenever any Bale passes away. The “ile pa” is the last soil dug before the corpse is laid to rest and such soil will be kept and passed down to the next Bale.

Here is the question to ask: What is the purpose of this ile pa?

Ile ipa isn’t for initiating the next Bale because appointment of Bale isn’t by initiation but only by age because if a Bale passes away the next oldest in the compound will be given the authority to be the next Bale.

It is the duty of the Bale to create peace and solve most of the problems arising in the compound in times of calamity, epidemic, crisis, disputes, problems or trouble. If some members were suspected of wrongdoing from the family or compound, it is the responsibility of the Bale to put the soil (ile pa) of the previous Bale that has been stored in the water for all members of the compound to swear, making an oath to prove their innocence by drinking the water that has the soil (ile pa) of the previous Bale(s). Whosoever is found guilty will face the riot of the souls of the previous Bale(s). Whatever happens to such person is the result of the oath taken before drinking such water. According to the penalty included in the oath so will be the reward of such person be if such a person is in fact guilty.

Now let’s relate how the soil later advanced to be a means of initiation and later turned to become the sacred society imole or mole.

After seeing the great result or success in swearing with the soil (ile pa) of the previous bale(s) a lot of people developed interest and trust in this proceeding which later led them to make it one of the means of initiation. When the success became the talk of the town, or a problem needed to be solved or a secret was kept from the members of the public which needed to be revealed this process of taking the oath with the sacred soil was made use of. Whenever a betrayer was seen to be put to death in public with the power of the oath or the swearing such person made this occurrence will amaze the public and this action warrant them to ask questions and the answer to such question is imule or amule which has undergone modern pronunciation as imole or mole.

What is imule?

The ile (soil) whenever it is been put in the water for people to drink is called imule which can further broken down to be “Imu” which means to drink and “Ile” means soil while combining both means to drink the soil that that been put in water.

Thanks for reading.

My next article will explain the ancient practices of ogboni, the difference between the real and few ogboni societies that have true power, and the fake societies that call themselves ogboni but are not and have no spiritual power. I will also explain some of their spiritual-political duties and functions down to the old Oyo empire and colonialism in Nigeria which led to the creation of the reformed ogboni society which was formed by elites who protested against colonial rule and oppression of the indigenous clergy within churches.

I promise to post it soon, I want to give reasons why ogboni shouldn't be seen as a society because it was only used to checkmate the power of Alafia in the old Oyo empire, till today here in ile ife, there is imole's house called iledi Ooni along iremo road, where all Ooni of ife must be a member and the Oluwo of the house is Obalogun, Ooni is just a floor member whereby Oluwo (Obalogun) has supreme power on Ooni  of ife, he can control Ooni of ife in decision making.

By Olu-Awo Ifanla-Ogbeate Temple


“There is God and there are gods; In God there are gods and in the gods there is God.”

God is a transcultural word of diverse relative meanings identifying the ‘source of being’; an indescribable and ineffable being also termed as Deity.

The discovery of God (as an Almighty Being) originated as the existence of several deities and avatars in the universal nature of one Supreme Deity... Since primordial times, curiosity drives the nature of mankind from the point of knowing oneself and reasonably understanding the mechanism of creation. Through ancestral evolutionary experiences and supernatural discoveries, mankind realized the paramount existence of the ‘source of being’ and avatars of the ‘source of being’.

The ‘source of being’ is nameless and formless, but by the identity of its (primordial, past and present avatars), the characteristics of God or the ‘source of being (as diverse deities)’ becomes the first true knowledge of mankind in various ways and dimensions.

From the beginning of the natural world, the omnipresent avatars (or primordial deities) exists in physical plane alongside humankind on earth, each and every deities are individually administered with sacred obligations which maintains the existence of the natural world. The earth, sky, sun, moon, stars, day, night, water, air, fire... are few examples of the deities sustaining the creation. They are infinite, immortal and indestructible.

Past and present avatars of God also exists in many different forms of which natural and spiritual devotion revolves around. The avatar apotheosis is a mystical process of transfiguration from a natural being into a transcendental entity. Be it a stone or tree or man, the avatars personifies the extraordinary and phenomenal characteristics of the deities.

Ordained, enthroned and blessed by the deities in representation of God, — glorified incarnations presides over the spiritual and natural welfare of the world and also mediates between the deities and mankind. Bodily, they are mortal and are limited by natural circumstances, but spiritually they are infinite, immortal and indestructible like the deities that they embodies.

Thus, there's God and there are gods... an Ultimate Reality encompassing the divinity of God as the supreme deity, primordial deities and glorified incarnations; all together as the ‘source of being’.


Saturday 30 October 2021

In Yorubaland, money has never been foremost in Yoruba value system. In our value system money is number six

What are the first five you may ask?

1. The first is làákà’yè - The application of knowledge, wisdom & understanding... (Ogbón and ìmò òye).

2. The second is Ìwà Omolúàbí - (integrity) Someone with integrity is a man/woman of their words. If you have all the wealth in the world but lack integrity, you are not worth a thing. Integrity is combined with iwa, (character) which we regard as Omolúàbí.

3. The third is Akínkanjú or Akin - (Valour)

That is why Balóguns is second-in-command to the leaders in Yoruba land.

Balóguns are people that can lead them to war. To lead with great courage in the face of danger, especially in battle. Yoruba people have no respect for cowards.

4. The fourth is Anísélápá tí kìíse òle -  (Having a visible means of livelihood) A person must be identified with a visible means of livelihood that guarantees a lawful income or sustenance. His or her profession or job must be open and legally approved by society, and not through cheating or forcefulness.

5. The fifth is iyi - (Honour) Yoruba people place a premium on the gait with which individuals carry themselves and public reputation.

That is why Yorùbá people usually say when you set out to look for money and you meet honour on the way then you don't need the journey anymore, because if you get the money, you will still use it to buy honour.

6. The last in the Yorùbá value system is owó tàbí orò - (Money or wealth) If putting money ahead of the other five, then you are nobody in Yoruba land of the olden days. Unfortunately, this is being pushed to the front burner nowadays due to the erosion of our value system.


One of the most astounding works of Art from Africa is the Yoruba talking drum. It is an hourglass- shaped wood with an inner cavity, covered on both ends by goat skin, and beaten by a curved stick called gongo. The fact that its pitch can be regulated makes it exceptional as messages to be passed by the drummer to the listeners. There is the Iya Ilu, Omele and gangan with danceable rhythms apart from their messages.

One of the greatest drummers of all times was Oba John Adetoyese Laoye, the late Timi of Ede  who reigned from 1946 – 1975. He was not just an Oba but also a drummer with jaw-dropping dexterity which brought him a global fame.  He learnt drumming from his maternal home.

In 1955, Obafemi Awolowo’s government popularised Radio system by introducing rediffussion boxes to the Western Region. The boxes attracted people like light does moth, especially during the news hours. The popular tune that heralded the news was a creation of Oba Laye’s drum in 1956.


This was given so many interpretations which included:


Who will ascend the throne when Olubadan passes on.


He eats unripe plantain and suffers stomach disturbance.


There is no debtor here, go to the next house.


Belo Gbadamosi - the head robber.


Lagos owes Ibadan thirteen  pounds.



Yoruba dun ka, O dun gbo

Great Benin Divination

Divination has exhibited a major role in traditonal cultural development in Africa as well as social mores prior to European intervention. Divination is a universal endeavour among traditional African peoples.

Divination is a metaphysical way of knowing the seen and unseen, the past, present as well as the future. Similar to other African cultures, Great Benin has systems of divination that reveal hidden mysteries relating to the past, present or future.

In a general sense, divination is a keystone to traditional African philosophy, religion and worldview. Divination is a way to understand life’s complexities and to avoid catastrophes.

Because of the importance of the traditional African holistic view of the world, physical coexisting with the spiritual realms, having knowledge of their interaction is essential.

Divination is also an essential component of Traditional African Medicine. In Traditional African Medicine, divination is used as a diagnostic tool. Divination takes into account both the problems and remedies of the seen and unseen realms, physical as well as spiritual universe and levels of existence in giving account of life’s solutions.

The oracle spread throughout Africa to many different cultures and especially taking similar names across West Africa.

Some of the names in West Africa for the oracle are Fa, Afa, Iha, Agbigba,  and Ifa. Some of the West African ethnic groups that received the oracle this way  are the Edo (Benin), Yoruba, Igbo, Fon, Urhobo, Itsekiri, etc. It was and still is common for native doctors (Obo, Babalawo, etc) to travel to different areas of Africa in search for more knowledge about their profession. The acquisition of knowledge has included a vast accumulation of medical herbs, minerals, animals, incantations, and divination.

In Great Benin, the highest Oracle name is Iha Ominigbon. Ominigbon is the person that brought the oracle to Great Benin. Iha Ominigbon is the most superior of all of the oracle of Edo (Great Benin). The oracles contain the keystones of the cultural traditions of the African people. According to the great Edo historian, J.U. Egharevba, the Iha Ominigbon is the keystone to Edo language and traditions.

Jacob Egharevba gives a list of the main Edo oracles (1st seven) in his book entitled “Iha Ominigbon Vbobo”, Osemwegie Ikpamosa, as well as this author have added a few others to the list;

Iha Ominigbon

Iha Oronmila



Olokun Akpele/Akpete





Author: Chief Dr. Daryl Omokhodion

Thursday 28 October 2021


The native Yorùbá Grannies and some mums believe that there is a “hole” or “space” which is “breathing” or pulsating in the head of the new baby which is abnormal. That this soft space is not right and should not be there. Any baby that has this “abnormal space or hole” is diagnosed with “Oka” and as a life-threatening disease..

The “soft hole or space” often erroneously believed to be an abnormality is A NORMAL PART of the baby’s head. It is called ANTERIOR FONTANELLE (AF).

Every baby has it. It is there to allow—along with the small spaces (sutures) between the different bones of the skull to accommodate the baby’s brain growth. So it is not “OKA” or any other thing that's life-threatening to the baby.


Breaking News!!!

On the 24th day of the 10th month in the year 2021. A black African man from the Igbo race, called Mazi Uba Acho discovered a Lake in Leicester East Midlands of England. This newly discovered Lake by Uba Acho shall be called Iyi Ojemba.

Just as Mungo Park discovered river Niger in Nigeria. A river Ogbaru, Anam and Onitsha people and ancestors had been fishing in and swimming in long before the great great grand father of Mungo Park was born. But hey! Mungo Park travelled over six thousand miles from Scotland in 1795 and discovered it.

Just as David Livingstone travelled thousands of miles in 1855 to discover Zambezi river in Zambia and Zimbabwe also discovered a waterfall which he named Victoria-falls. Of course all the people, tribes and communities in Zimbabwe and Zambia, who have been hunting, farming, rearing their herds in that area for centuries were all blind they couldn’t see such water bodies. Until a Scottish man came from Britain to discover it.

And up till today these are still in our African school curriculum, still being taught our children. And you wonder why we have adults and leaders who take no pride in being African. And what you have no pride in, you can’t value, what you don’t value, you can’t cherish, what you don’t cherish, you can’t preserve nor develop.

So today, I Mazi Uba Acho have discovered this Lake and named it Iyi Ojemba. Put it on record, teach it to your children.



(1) An American lady visited Nigeria recently and discovered that the woman of her host family is so 'committed' to church and other religious  activities.

(2) Everyday of the week is designed for one activity or the other.

(3) On Friday night there was vigil.

(4) She slept throughout the following Saturday, giving back to nature what she had denied nature.

(5) Saturday evening was workers' meeting preparatory to Sunday's worship.

(6) The American woman visitor kept observing her. 

(7)Sunday morning 6:00am is the take-off time for worship as a worker, returning home at 3:00pm due to post-worship workers' meetings, activities, visitations, etc as the pastor may from time to time decide through announcement.

(8) Sunday 6:00pm is time for House Fellowship.

(9)  As this 'Sister' picked her bible to leave, her foreign guest challenged her and the following conversations ensued:


OYINBO WOMAN: Madam, where are you going again?

NIGERIA WOMAN: To the church house fellowship.

OYINBO WOMAN: To do what?





NIGERIA WOMAN: For food, security, water, good health, accommodation, children school fees, against illnesses, journey mercies, etc.

OYINBO WOMAN: Is this why you have been so occupied with church activities, and as a result have denied your family the required attention?

(11) All you have mentioned are basically your physiological needs which are the responsibilities of your governments at various levels as contained in your country's constitution.

(12)  Madam, you're worried because your governments have failed.

(13) In my country, we don't disturb God and shout at Him for government responsibilities.

(14)  We make our government responsible, accountable and transparent.

(15) Politicians, Pastors, Imams, Babalawos and others who feed on poverty and smile to their banks will never pray for poverty to end.

(16) Politicians, Pastors, Imams, Babalawos are not going to join you to seriously kill poverty, because poverty is what brings you to them, and they are taking advantage of your situation, you may not know.

(17) Going to Churches, Mosques and Shrines will never end Nigeria's problems, the lasting solution to Nigerians problems is to have a good working government in place, that is the answer to their problems.


What is the eNaira?

The eNaira will be a digit representative of the paper Naira currency issued by the Central Bank of Nigeria. The eNaira will be a “complementary” legal tender in Nigeria, having the same exchange value as the Naira, and maintain a “parity of value” with the Naira. The eNaira will not earn any interest to holders. The e-Naira is built on a blockchain open ledger technology. Creating the eNaira on the blockchain means you cannot have a duplicate or fake eNaira. Each eNaira note will be unique.

Is the eNaira a Stablecoin?

A stable coin is a cryptocurrency backed by reserves. The keyword is reserves, but what kind of reserves? Stable coins are backed by holding an equal equivalent of "FIAT" money like the US dollar.

FIAT means government-issued but usually not backed by any commodity, e.g., gold. Thus a stable coin like USDT is tied to a currency, the US dollar, and maintains a stable exchange value. Note, stable, not immovable. The eNaira technically is linked to the FIAT Naira, but is the Naira stable? Well, not exactly. To be a stablecoin, the eNaira has to be tied to a currency like the US Dollar or Euro or even the Yuan.

How safe is the eNaira?

Think of the e-Naira in this way; you want to send N100 to an uncle in a remote village without a bank branch. A common practice is to buy mobile phone recharge cards of that value, load them to your phone, and text your uncle. Your uncle can then go to any phone card retailer and discount his N100 mobile phone credit for N95. The mobile retailer can redeem the call credits and pay cash because he trusts the person doing the exchange; however, he cannot tell if the mobile numbers are real.

The eNaira is designed to solve this verification risk by assuring all holders that each eNaira is a valid token. This authenticity is achieved by building the eNaira on the blockchain. Thus instead of buying phone credits, I will debit my bank account for N100, convert to eNaira, and transfer it to my uncle. My uncle can spend the funds directly from his phone or transfer and get cash. Every retailer is more likely to accept the eNaira because it can’t be easily faked.

How will I get the e-Naira?

The CBN has planned a rollout in a tiered manner; first, it will issue the eNaira, to financial institutions like banks. Your bank will then retail the eNaira to you. If your transaction value is less than N50,000 a day, you don’t need a bank account to get the eNaira; you can use a NIN verified phone number to buy eNaira. If you want to withdraw more than N50,000 but up to the daily limit of N1 million, then you will need a BVN in addition to a NIN verified phone number. The CBN has very strict ‘Know Your Customers” protocols for this process, the aim being to assure all retailers of the safety and utility of the eNaira.

Why should I use the eNaira?

The eNaira has a low-cost advantage when compared to FIAT. The daily transfers between accounts are at no cost to the holder of the account. Lower transaction cost is a massive incentive as traders will pay no fees for withdrawals and deposits to and from their bank account. No transaction fees reduce the cost of commerce while improving safety.

How will dollar remittance to eNaira work?

The eNaira will be integrated into the CBN’s forex process, and this is to make it easier to receive remittances to Nigeria. These transfers could be from the CBN crediting eNaira directly to the International Money Transfer Organisation (IMTO). A Nigerian abroad sending $100 to his uncle can debit his US bank account and credit $100 to an IMTO, who will buy eNaira from their corresponding Nigerian bank. The $100 is converted to eNaira instantly at a far lower transfer fee which is a real benefit and a significant advantage the eNaira will enjoy.

What about inflation?

The street definition of inflation is too much cash chasing too few goods; however, not all inflation is this simple. Coins in Nigeria are scarce; thus, most merchants round up their prices to match with available currency, usually notes. This rounding up induces an artificial rise in prices because any cost-push does not cause the price hike but other factors. For example, selling eggs for N100 instead of N88. With the eNaira, it becomes possible to transfer the exact cash price in the marketplace, especially in rural areas. This reduces the possibility of “round-up inflation.”

The eNaira can be the ECOWAS currency.

The eNaira can be used by any two parties who can credit a Nigerian banking institution with corresponding currency. This means a trader banking with UBA in Burkina Faso can settle his import bills from the Gambia using eNaira. This will be the next level of the rollout. The financial institutions and FINTECH start to build out an ecosystem with eNaira as the base product.

The eNaira helps the financially excluded.

The eNaira will also bring in the vast majority of the unbanked Nigerians who have no bank account but have a phone into the formal financial economy. With the eNaira, salary payments and payments for goods and services can be concluded. A plumber can accept payments on his phone, store them in his wallet, and make transactions with any vendor.

What are the risks?

Data security. The eNaira is online. The BVN and NIN information is also online. The risk of malicious actors attempting to hack or gain access to the data is very low. The process of minting and burning eNaira tokens by the CBN has to be top-notch.

Overall, it’s a plus to the Nigerian economy, and it’s a positive progression towards a cashless society, with lower costs, and higher productivity.

Tuesday 26 October 2021


The "Yoruba Nation Global Directorate", the Yoruba Nation transitional government in exile today being the 26th of October 2021 filed a suit at the Federal High Court Abuja requesting to be joined as a party on behalf of the "Yoruba Nation" to the pending suit filed by the Northerners seeking for an order to allow the Igbos exit Nigeria by Referendum.

It will be recalled that the news broke out on and around 25th October 2021 that the igbo lawyers filed similar application pleading with the court to be a party to an action brought by the Northerners.

Whereas, a stitch in time saves nine.  The Directorate considered the imperativeness of making hey whilst the sun shines and immediately took the necessary move to ensure that Yoruba Nation is not left behind.

The Yoruba nation has been agitating to leave the unworkable Union called Nigeria  where the Fulani led federal government has destroyed the remaining fabric of federal through lopsided appointments, nepotism, mismanagement, incompetence in every facet of administrative and economic life of the country.

It is unimaginable that a region may be allowed to leave Nigeria whilst the Yoruba Nation whose people are tired of the rigmarole at the federal level would be left behind.

The lawyer to the Directorate, Barr. Timilehin Albert Odunwo, representing the Yọruba Nation Global Directorate said his clients and indeed the Yọruba have interests to protect in the matter and should be joined to the action filed by the Northern Elders.

Announcer: Secretariat of the Yoruba Nation Global Directorate.

National Theatre and Evergreen Company Partners to give Music Lovers a Thrill this Yuletide

Music lovers across the country will be treated to an unforgettable musical experience this Yuletide season as the Thrillerband event takes the centre stage. The Thrillerband show brings together 50 live bands across the state in a 12-hour long performance of dexterous artistry and musical displaymanship.

The Thrillerband event holding in Lagos is a LIVEBAND challenge event packaged by Evergreen Musical Co. in partnership with the National Theatre, Nigeria’s number one-stop shop for cultural events, stage shows, brand activation and sundry creative productions.

Speaking on the project, Bimbo Esho Managing Director of Evergreen Musical Company said: “Beyond the thrills and frill that attends an event of this magnitude, the focus of the organisers on one hand is meant to inspire untapped musical talents as well as to discover and showcase them to Nigeria. On the other hand, the show is our own little way of empowering talented youths across the state in the music arena”.

The first-of-its-kind event holds at the magnificent National Theatre, Iganmu, Lagos.

In a related development, the General Manager of the National Theatre, Professor Sunnie Enessi Ododo, a renowned Professor of Performance Aesthetics and Theatre Technology whom many refer to as a “round peg in a round hole” affirms that the partnership between National Theatre and Evergreen Musical Company will further help the preservation and promotion of our Musical Heritage which is one of the core mandates of National Theatre.

In his words: “A Musical talent hunt program like this, is one of the cultural products in our events calendar that we believe will help open fresh windows of opportunities across the world for our budding musical talents”.

The Theatre Don applauds the event thus: “This event will no doubt showcase the strength in our cultural diversity as a people and it will be a potent source of strength and enduring unity of purpose and developmental agenda for our country”.

By: thelagosianmagazineng

Monday 25 October 2021

The Changing Features and Functions of Funeral Art Forms in Ibibio Land


" On the extreme south-south of Nigeria are the Ibibio speaking people who are located in Akwa Ibom State. Akwa Ibom State is made up of thirty one local government areas and seventeen out of these are identified as Ibibio speaking areas (Wikipedia). 

The Ibibio ethnic group in contemporary times has been mired in controversy, fragmentation and counter claims on their tradition of origin, their human configuration and common beliefs by many writers and commentators. Against this background it is pertinent to define what an ethnic group is in other to situate Ibibio within such paradigm. 

Talbot as cited by Etuk (2009) describes an ethnic group as speaking the same language with approximately the same customs, religion and a state of civilization claiming a common de[s]cent. He further asserts that kinship is the essential element in the concept of an ethnic group rather than by geographical location. Social anthropologist have studied kinship system carefully in their quest to unravel the complexities of human relationship and by extension that of Ibibio society. 

Accordingly, it has been found that kinship in such societies constitutes the hub of political, social, economic and religious relationship. Consequent upon this, Peil (1977) gives an insight into kinship as follows: Kinship implies ties of blood, socio-religious belief and people who descend from a common ancestor are referred to as cognates. In addition, Andah (1988) in Kinship studies observed that, the gamut of a people’s culture are considered to determine the degree of affinity and otherwise in a study area. Consequent upon these arguments, the Ibibio has been identified and justified to be called an ethic group.

Central to the Ibibio religious belief is the relationship between the living and the death [sick] as occasioned by its ancestral venerated traditions and artistic expression. The belief in life after death is endemic, and largely seen as a manifestation of all religious traditions. However, this is not peculiar to the Ibibio alone; for instance, Nigeria including ancient Egypt, Rome and all other human societies throughout history, there have been evidences of beliefs about religious traditions as having relationship with human destiny. 

Fiero (1995) noted that since the beginning of life on earth, human beings have tried to ensure their own survival by achieving harmony with nature and have come to terms with the inevitable realities of disease, and death....

Funeral Art Forms

According to Wikipedia, funeral art is any work of art forming, or placed in a repository for the remains of the death. The term also includes cenotaphs, which do not contain human remains. In Ibibio land funerals and the subsequent memorial festivities for the ancestors are occasions that concern not only the family, but larger social units, these are not only reflected in the cult performances and mortuary rites, but are also enacted in visual terms through art forms placed as repository for the remains of the dead.

Among the Ibibio deities, the Ibibio regarded his ancestors as the greatest, and they also believed that they were surrounded on all sides by the spirits of his ancestors. Udo (1983) maintains that the Ibibio had a firm belief in life after death and regarded his ancestors as the invisible part of his lineage. 

As a result of the belief in ancestral worship, the Ibibio developed a robust tradition of making funeral art forms as repository for the death ancestor. Consequently, funeral art forms become more complex, just as funerals and burial practices become more complicated in Ibibio land. 

The preponderance of these art forms affirmed in plastics terms as cement tomb sculpture, architecture, paintings, installation and masking activities makes this study imperative and desirable. It is also a modest attempt to re-examine the contributions of the art forms to the Ibibio artistic heritage, where artist of the present and the future will undoubtedly continue to draw inspiration.

By Uwem E. Umoanwan Anselem A. Nyah (Ph.D)

* Ibibio nwomo (shrine cloth) - Textile Research Center


Firstly the phrase "Ori la ba bo la ba fo'risa sile " is a very wrong statement, the right phrase of words according to the odu ifa (ifa corpus) is "ORI LA BA BO KAA TO BO'RISA".

Now, what does "Ori la ba bo kaa to bo'risa mean? What is Ori itself? What is orisha?

I will be using the human body to explain these terms;

EMI; Emi (breath, life) is Olodumare. When Obatala the moulder shaped our human bodies,  Olodumare breathed unto us the breath of life. Without this breath, we cannot function at all. Therefore emi is the most important aspect of a person. Without emi (life, breath) the Ori, orishas, egbe and other spiritual entities cannot be in operation.

ORI ; Ori is our destiny. Our eleda (creator) Ori represents the human head. When a human head is cut off from its body, the rest of the body is useless and cannot function at all. So also is our spiritual Ori. Without the help and support of our Ori the orishas, egbe and other spiritual entities cannot function because they work and support the Ori to fulfill its purpose. And Ori in turn gives them a purpose (assignment) to fulfill.

Let's look at it this way, for a human body to function well and effectively the systems like the respiratory system, circulatory system, reproductive system and so on send a signal to the brain, then the brain interprets this messages and carries out this function. When a human is brain dead, it cannot function at all. The human body needs the brain, so also does a person need the spiritual Ori to carry out his/ her purpose in life.

ORISA ; Without emi & Ori, the orishas cannot function at all. They need the support and consent of the ori to carry out their purpose in a person's life.

Let's look at it this way; the orishas represent the reproductive system, respiratory system, circulatory system, our arms, legs, ears, eyes... without these body systems and body parts, the head(brain) cannot function effectively. Without some body parts like the legs, arms, eyes, ears...a human body cannot function a hundred percent but it can function but not to the body's full capacity and the human without a full functioning body part might not be very happy or find it easy to navigate the physical aspects of life.

Therefore without the orishas, egbe and other spiritual entities a person cannot have a wholly or fulfilling life, because the orishas and these other spiritual entities support the Ori to give us a fulfilling life and ensure we fulfill the purpose of our Ori here on earth.

In conclusion,let's see Ori and the orishas as parents,aunties,uncles and other extended family members that takes care of the needs of a child and makes sure it has a good life, these parents along with other family members provide,guide and discipline the child when necessary.

Let's praise and worship olodumare, let's appease our Ori and do the necessary things, let's appease the orishas and do the nessasary things, let's appease our egbe and do the nessasary things, why? So we can fulfill our purpose here on earth and have a good life.

By Oreoluwa Adedoyin for ifa spirituality group

Congratulations On A Job Well Done!!!

Let me congratulate the Central Bank of Nigeria, Governor Godwin Emefiele, President Buhari, Vice President Osinbajo, and all the team who worked hard to make the e-Naira a reality. This congratulation is not because this is rocket science. Rather, I am thanking them for demonstrating that Nigeria has the capacity to decide on something, and get that thing done. What does that tell us? We can do and execute anything we commit to do. Can we do that on electricity? Clean water? Education?

People, things used to work in Nigeria. It took Governor Mbakwe of Imo State just 3 months to put those men who used to come in the night, to move human waste, out of work in Owerri. Yes, in 3 months, he replaced the mess with WC. Governor Jakande was there in Lagos expanding future opportunities via his novel basic education. Kano worked. Kaduna worked. And Nigeria was rising.

E-Naira just made it look like the old time: yes, the government can get things done on time. For that I congratulate the team. But remember, e-Naira will not save Naira and that means we need to get to work by making sure we focus on what really matters: factories of the old and new! And just like we set a tough deadline for e-Naira, we can do the same on power, water, and those factories. Can you copy me, now?

God bless the nation.


"OGU'JA" is the royal title of the "KING OF IJEBU-ODE".The holder is officially addressed as the "OLISA OF IJEBU-ODE".

The present "OGU'JA" is Alaiyeluwa (Oba-Jasan) Rasheed Adeoye Adesanya F.C.A. ACMA. Ademoku ll. He is from the House of Demoku.



There are Seven Ruling Houses and the identify of each such Ruling House. The Order of rotation in which the respective Ruling House are entitled to present Candidates to fill successive vacancy in the Chieftaincy shall be:



3.Demoku-Aboki (Present ruling house)





MADE by the Chieftaincy Committee of the Ijebu-Ode District Council which has been designed as the competent Council by W.R.L.N. 61 of 1955 and signed by the Chairman and Secretary of the Committee this 8th day March, 1958.

Historical Link Researches Were Conducted By: Otunba Ladipo Olusanya Adeokun (Otunba Olaboyede of Ijebu-Ode).


The Yoruba may not be perfect for any hypocrite; but they are clearly far ahead of others in Nigeria at least in terms of religious tolerance. In many other respects they generally certainly know where they are going and what they want. They have traitors like the Igbo and others do, but at any critical moment they have a "core interest" which they are all committed to. Now, what core interest have "Igbo leaders" articulated, unlike the clear Fulani goal: contiguous territory to the coast, especially seaports and waterways?

Whereas the Yoruba had for centuries known that Christian, islam, Anglican, Catholic, etc are all foreign cults and deities that should be subordinated to Yoruba identity and not vice versa, and in effect ingrained the essence of the secular state, it is today very difficult to educate an "educated" Igbo man that these sects are secondary to his national survival, and are basically weapons of slavery and colonial mentality. From Awo till today most Yoruba friends I know are secular politicians and  intellectuals, but today the jetsam and flotsam called Igbo politicians, leaders, intellectuals, what have you, are after the church you attend - "uka I n'aka", the denomination you belong to, the God (actually god) you worship, the foreign and/or domestic imperialism you are enslaved to, etc., and they assess and treat you on that basis, including as we learn, admissions into schools. Go to Anambra state, the showcase of the Igbo, and see and hear things for yourselves. Wise Igbo elites have thrown Zik's civilized secularism overboard and introduced (foreign) religions as part and parcel of primitive Igbo politics, in a joint enterprise to exploit and impoverish the Igbo masses. 

Except they are stopped in their cruel tracks, and compelled to join the Yoruba and other civilized world in appreciating the civilizational principle of the modern democratic secular state, dragging foreign or any religions into politics will be source of "the fire next time" in the East - God forbid. Nigerians cannot be seeking to end violent Islamic caliphatism, but turn round to have it's Christian or other variant imposed East of the Niger.

Therefore, neither Yoruba Christians nor moslems are "mad". The MURIC renegade and other attack dogs of the Caliphate are on their own, and when the time comes the Yoruba know how to deal with them, including addressing the question of whether the Yoruba who got Islam long before the migrant Dan Fodio, have any reason under the sun to be subjecting themselves to the Caliphate in citing new moons, declaring fasts, observing sallah holidays, and heading the Supreme Council for Islamic Affairs, etc.

Thanks greatly.

By Prof. Obasi Igwe

Ifa's Message About Presidential Election In 2019

The presidential election in Nigeria is postponed for another week. Who will win between Buhari and Atiku?

(In all seriousness, all other names are not on the ballot).

The question is not whether Buhari will be reelected into office as the president of Nigeria.

Ifa says Buhari will be reelected, whether you like it or not. Ọ̀pẹ̀ says it is inevitable that Buhari will be reelected into power by hook or crook.

The question, therefore, is what happens after he returns to office?

Ifa says:

Matters will be worse than ever before now.

Things will be harder.

The times will be tougher.

The sea will be stormier.

The clouds will be thicker.

The fog will be foggier

The days will be gloomier

The nights will be longer

The market will be slower

The valleys will be deeper

The hills will be steeper

The rivers will be drier

The winds will he colder

The sun will be hotter

The moon will be duller

The weather will be harsher

The journey will be hardier

The struggles will be stiffer

The rich will be richer

The poor, poorer

The pain, the agony, will be worse for the lowly and the humble.

The sick, even sicker

The sad, sadder.

The mad will be madder

The hungry, hungrier.

Blame the messenger all you will. 

But whether it is your will, or against your will, Buhari is returning to office to rule for four more full years.

Dated February 29th,  2019


Ajala Travel:

Olabisi Ajala reputedly toured 87 countries on a scooter, meeting political leaders and celebrities until he returned home to die lonely and poor at 65.

Even if conventional history ignores Olabisi Ajala, the phrase “Ajala the traveller”, a nickname in Southwest Nigeria for the footloose and the adventurous, means he would never be forgotten.

In fact, the legendary Juju musician, Ebenezer Obey, in his 1972 hit album, “Board Members,” contributed to etching his name in Yoruba folklore when he sang memorable lines about his adventures:

“Ajala travelled all over the world (2ce). Ajala travelled (2ce), Ajala travelled all over the world.”

Such was the life lived by Moshood Adisa Olabisi Ajala, aka Ọlábísí Àjàlá, who toured about 87 countries on a motorcycle in the 1950s.

By every inch of it, his adventure had all the trappings of glitz, showing off not just himself but also his culture as an African.

In every country he visited, he donned his agbada – the Yoruba flowing gown – and a cap, a combination described as “elaborately flowered robes with a felt-like head-dresses to match.”

Flawed he was, as is everyone. Heroes, as the great columnist Sam Omatseye once wrote, do not come in neat packages. Neither are villains complete disasters.

If Mungo Park toured the African coast to “discover” the River Niger and Ferdinand Magellan circumnavigated to prove the earth was spherical, Ajala explored the world to exhibit the African culture and the can-do élan of Nigerians.

Ajala is therefore to Africa what Christopher Columbus, Vasco da Gama, Ferdinand Magellan, James Cook, and Marco Polo are to Europe, and Ibn Battuta al-Tanji and Zheng He to Asia.

His motorcycle was his compass which he used to cross borders and challenge the brutality of racial intolerance.

He was popular for his encounter with authorities and brushes with the law. If not for petty crimes like being caught with a counterfeit cheque, then it was in fights over a woman.

Ajala, the ladies’ man:

Reputedly possessing a ferocious libido, his escapades produced for him offspring scattered all over, literally becoming a father in many nations.

A Chicago nurse named Myrtle Bassett had his first son, Oladipupo (also called Andre), whose paternity he initially denied despite a court ruling saying otherwise.

He would marry an American model, Hermine Aileen, who divorced him on the charges of philandering and adultery, an allegation he said he “cannot contest.”

He went on to marry a 19-year-old white London radio-TV actress, Joan Simmons. His Australian wife, Wajuan, had for him: Femi, Dante, Lisa and Sydney. There was Toyin Ajala in England, with whom he had Taiwo and Kehinde. In Nigeria, it was Sherifat, among others.

Ajala was born in Ghana to Nigerian Muslim parents in 1934 – the twenty-fifth of his father’s 30 children from four wives. He attended Baptist Academy in Lagos and Ibadan Boys’ High School in Ibadan.

Leaving Nigeria:

Aged 18, he travelled to the United States to study pre-medicine at the University of Chicago, becoming the first black student in the Delta Upsilon Pi ‘fratority’, a co-educational Greek-letter organisation.

He wanted to study medicine so that he could “wage war on voodoo and other superstitions” when he returned to Africa.

“The world should send doctors to Africa, and missionaries to Chicago. The gangsters here need to convert much more than we do,” he wrote in his travelogue.

He would never fulfil that career dream as he abandoned the stethoscope for a life on the road. He would later move to Roosevelt University (then called Roosevelt College) to study Psychology.

At 22, fame came to the charismatic icon on June 12, 1952, when he decided to embark on a trip from Chicago to Los Angeles, covering about 2,280 miles all on a bicycle. He was received by Los Angeles city mayor, Fletcher Bowron.

With the tour, during which he stopped to deliver lectures at 11 major cities, he sought to educate the American people that “we (Nigerians and Africans) do not go about nakedly in loincloths.”

Meanwhile, as a result of a number of run-ins with the American immigration for petty offences and because he abandoned his schoolwork, he was sentenced to a one-year suspended jail term and was later ordered to be deported to Nigeria.

He protested the deportation order by climbing up an 80-foot radio tower and threatening to jump off it if the order was not rescinded. Ignoring pleas from the authorities, he later jumped down from about 15 feet and sprained his back. He was, nonetheless deported, but to London instead.

While in London, on April 27, 1957, the adventurer began his globetrotting for six years, visiting what is believed to be 87 countries on a Scooter Vespa motorcycle.

He detailed his tour in his autobiography, An African Abroad, which is currently out of print. The 255-page travelogue was published by London-based Jarrolds in 1963.

In it, he detailed his “sojourn in India,” his “visits to the Soviet Union” and the “Afro-Asian students (he met) in Russia.” Chapters were also devoted to his moments with the Shah of Iran as well as a cruise of the Arab world, wherein he visited “an Arab brothel” before a “suicidal entry into Israel’s Jerusalem.”

From Israel, he travelled to Lebanon, before making a stop at Egypt where he had a conversation with Gamal Abdel Nasser, the Egyptian general who led the Egyptian Revolution of 1952 that ended the United Kingdom’s occupation of Egypt. Ajala later travelled to Australia.

Radical in his approach and not an easy person to accept no for an answer, he recalled his encounter with Gamal Abdel Nasser:

“Every day at 6 a.m. for the next two weeks, I was waiting directly in front of his presidential palace, hoping he would come out. On the 13th day of my hitherto unpromising efforts, around 5 p.m. President Naseer emerged from the interior of his residence heading for his car.”

The autobiography of Ajala titled “An African Abroad” currently out of print:

The autobiography of Ajala titled “An African Abroad” currently out of print. Ajala got his man by screaming as loudly as he could and was heartily welcomed by the president.

From the road to the box office:

Apart from the several television appearances in African traditional attire he had, Ajala’s exploits paved the way for him to the world of movies. He featured in White Witch Doctor, produced by the 20th Century Fox movie studio, during which shooting he was paid $300 per week.

By 1955, he signed a movie contract with the Eagle Lion’s studio of Hollywood, making movies with European and African backgrounds. He also played the role of “Ola,” a companion of “Loni,” a famous African hunter, played by Roberts Mitshun.

Privilege to penury:

Upon returning to Nigeria, Ajala became a socialite and hung out with celebrities and entertainers like the late Sikiru Ayinde Barrister.

Both men soon fell out and filed litigation against each other. Ajala would later withdraw his suit. By that time, a life of pomp and ceremony had become a luxury as his influence, popularity and fame dwindled.

He had no savings for the rainy days and his later years and had no house he could call his own. He lived in a dingy rented apartment in a two-storey building on Adeniran Street, Bariga, Lagos. Nothing in the house suggested a man who breathed prosperity lived there.

“Ajala’s sitting room was devoid of carpet, had a table of about five locally made iron chairs in a corner which also served as a dining table, an old black and white television set, seats uncomfortably in an ill-constructed shelf, the cushion on the sofa hurts the buttocks as it has become flat, the curtains on the window of the two bedroom flat, showed sign of old age, it is indeed a story of penury,” an observer once wrote.

As he battled penury, stroke struck. It became double trouble for the larger-than-life Ajala as he had no money to take care of himself.

He died of paralysis from stroke in Lagos on February 2, 1999, aged 65.

Olabisi Ajala had the world in his pocket but died a lonely man with nothing in his pocket.

Sunday 24 October 2021


In a world where gender equality seems impossible and men always feeling superior, the stand of ifa as we’ve seen in many odu shows that as long as men still think they are superior or could sideline and do without women, the world will not know peace.

Here’s another verse in Ogbe Otura that explains how important it’s to recognize and realize the importance of women in all that we do.

Men believe strength and power is all that it takes to rule but a woman just need her silence, energy and inner strength to deal with men.

Here from this verse:

Akoto ni boro

Akoto ni boro

Akoto ile abenu boro-boro

Agbalagba senu kankanjan wiran

Koo ma baa se’tan kankanjan gbejo

Dia fun Ogun

Dia fun Sango 

Dia fun Orunmila

Dia fun Osun

Won ngbogun lo ilu atokeere-dokeere

Ebo ni won ni ki won waa se

Won gb’ebo, won ru’bo

Nje o too ki, nbi o o too ki Moro-l’Efon.


Akoto ni boro

Akoto ni boro

Akoto ile abenu boro-boro

Let the elder speak out against misdeeds now

For him not to find himself facing litigation in the future

These were Ifá’s messages for Ogun 

And for Sango

And for Orunmila

So also for Osun ewuji 

When they were going to embark on a military expedition To the land across hill upon hill

They were advised to offer ẹbọ.

They all left their homes full of hope and determination to succeed where they were going. They crossed several hills and mountains. They finally arrived to their destination after several lunar months. When they settled down, they decided that Orunmila, Sango and Ogun would go out to confront all their enemies and would return to report their progress and expeditions to Osun. The four of them then decided what the next line of action would be. It turned out to be a perfect arrangement. They made tremendous progress and they were all satisfied with the progress they had made so far.

One day however, Orunmila, Sango and Ogun felt that it was absolutely unnecessary for them to be reporting all their activities to Osun after all, she did not go with them to the battle field. If she wants to know what is going on, she will need to follow them to the battle field front.

Why should they give such an ordinary woman leverage over and above them, they thought to themselves. It must stop, they concluded. They vowed never to tell her anything anymore and that was exactly what they did. They expected Osun to fight or at least protest but she simply remained quiet. She never asked them to explain why they had chosen not to report back to her anymore.

The next time they went to the battle field, they were roundly beaten. They managed however to escape with their lives. From that moment on, nothing worked for the three of them any longer. The more effort they put into a project, the more they would fail. When their failures became a serious embarrassment for them, they decided to go for Ifá consultation in the home of the group of Awo stated above. When Ifá was cast for them, Ogbe Alara was revealed.

The Awo told them that they had come for Ifá consultation because they were recording failure upon failure in their undertakings. The Awo said that they would continue to record failures unless they changed their attitude. They were told that they needed to bring the only female among them into the picture of all their plans, undertakings, and actions. This is when fortune would smile at them again. They were advised to offer ẹbọ as stated above.

The three of them deliberated over this matter and truly realized they had been recording success when the four of them had been working together as a united entity and that they then began to fail when they chose not to put Osun into the picture of all what they were doing. Consequently upon this, they complied with the advice of the Awo and offered the ẹbọ as prescribed.

The back of the he-goat was then well cooked and presented to Osun with a full apology. Osun accepted their apology and everything returned to normal.

As soon as this was done, all their military expeditions came out successful. They conquered and reduced all their oppositions to nothing. All conspiracies were levelled to the ground and they returned home triumphantly.

Akoto ni boro

Akoto ni boro

Akoto ile abenu boro-boro

Let the elder speak out against misdeeds now

For him not to find himself facing litigation in the future

These were Ifá’s messages for Ogun

And for Sango

And for Orunmila 

So also for Osun Ewuji

When they were going to embark on a military expedition To the land across hill upon hill

They were advised to offer ẹbọ

They complied

Before long, not too far

All Ire of life came trooping in

Are you worthy of being greeted or are you not? The title holder of Moro in Efon land

Yeye you are worthy of being greeted Omukemuke

She who sucks like the flea

Eporogun is worthy of being greeted.

By Owomide


I am in this group of about 135 members. We were all school mates at the University. Daily we throw banters - we “tease” each other, share jokes and we avoid religious, political or any topic that might cause frictions.

We had the Regulars in class, the Once In A While Attendees, The Readers Association and the ones on Mute.

Occasionally, announcements are made that classmates check on each other, and report back. However, when the Regulars stop appearing on the platform, we sometimes assume they are busy, we also tend to neglect the Once In A While Members, and don’t even bother with those on Mute.

There is something we all gloss over, the fact that we are in the group because of a common denominator ( classmates of over 20years) therefore, we have come a long way.

We all have our different way of life; some are loud, others playful. We also have quiet ones and prayerful ones. Therefore, if you are a regular in the group, you shouldn't expect everyone to be like you, and if you are the quiet one, don’t assume others are too loud, it is this mix that makes the group a perfect blend.

The essence of this write up is to reiterate the need to blend as one, the need to create bonds of friendship, and be our brother’s keeper.

In this group, there was this active member, no matter how late in the day, he would sign in and add to the day’s discussion, by posting or forwarding a message. He never missed a birthday.

Sometimes, his birthday wishes come 3 days after the birthday celebration. We used him as a measurement for drawing the curtain on birthday celebrations.  Then suddenly, he exited the group, and he was contacted.

He informed the admin that his phone was bad and he would get back once it was fixed. True to his word, he came back after a while, but he never contributed again in the group. Some of us noticed it, but nobody did anything or reached out to him.

We never knew why he went mute, until one of the admins reached out to him, and discovered he had been ill for a long time. He could not afford his treatment, he had to discharge himself from the hospital and started self-treatment at home.

One of the Admins informed the group and asked that we reach out to him. Some did after the announcement was made, but others procrastinated.

We all woke up less than a week later to the heartbreaking news, that our dear classmate had passed on to glory.

Some of us began to blame ourselves for not reaching out when the announcement was made, classmates in the group began to type RIP those on mute, had to unmute themselves to type RIP.

Guess what? If we all had been Each Others’ Keeper, or, if we do regular check up on members in the group, perhaps, one of us would have discovered his condition on time,  and we could have been able to assist him financially and otherwise.

Today we mourn a colleague, yet, while alive, we failed to do the simple task of checking up on him or others in the group.

What does it take to check up on a group member? A simple text (SMS or WhatsApp)or a call. All you need to do is introduce your self, and simply type * “ just checking up on you, hope you are fine and doing well? If there is any problem or issue you would like to discuss, I am here for you.”

The Admins can set aside a day weekly or monthly, for members to check up on each other. Pick random numbers in the group, and reach out. THAT MESSAGE OR CALL MIGHT JUST SAVE A SOUL.

Silence could mean crisis. Reach out today, and be your sister's keeper.

Traditional Religion

I will like to tackle four things:

First, I believe we should try to make traditional religion/practice attractive for people to come in.

Letu us be clean in all what we are doing during our practice, before and after. Let's always appear neat, including our office/temple and this includes the way we dress.

We can all see the way that pastors and imams present themselves despite the fact that some babalawo charge large amounts for their services yet they still dress rough and dirty.

There should be a way to present ourselves as traditionalists because it matters a lot and this includes our way of practice. I believe it shouldn't scare people away. Let's remove stories, histories and myths that can cause people to mock us. Let’s consider the non-initiate first in everything we do. We must reflect on how we do things through our daily activities which can affect them in a positive way.

Let us also extend our information to the movie industries.

I can still remember some movies produced during the time of the late Alfa Ajileye, he always cast this character known as Abija (pardon me for not knowing the actors name) who was always a good babalawo that would never support the witches in terms of their evil act. He always defected the witches. I could remember every body watching the movie that time irrespective of their religions loved Abija because of his good ways. We don’t see such good portrayals of babalawo any more in the Yoruba movies industry. In most cases nowadays the babalawos are presented in ridiculous way.

Let's stop working for the pastors and imams who seek our help and then after they benefit from us they present us so badly to their people.

Although not all who are representing us as bad people to their followers may not be our direct clients, but if we refuse service to the ones we know who come to see us, then they will correct themselves and others. Let the christians and muslims practice their religions without interfering into ours. We do not hinder anyone from practicing their cherished chosen faith.

In my opinion everything started when those christians and muslims who are close to babalawos later developed other options, then they used the experience gained with the babalawos to attack or preach against us. Not that they are saints but many of them are practitioners of betrayal and hypocrisy because after receiving the help and benefits of Ifá, then then they go to exploit their followers all in the name of religion, condemning babalawos because they see it as opportunity to fool their members by saying that they once engaged in traditional religion before their God called them to become a pastor/imam.

Showing or allowing our client to record blood sacrifice should stop. This should be done in secret and regarded as secret (sacred). Unwanted odour, bad smell from where we practice or put our orisas should be corrected. Let’s encourage good smell, using perfume, air freshener etc. make customers to feel more comfortable in our office/temple.

Let's package ourselves in a decent way. It is no crime if we put air-conditioners in our office/temple. It is no crime if we have fresh water system in our office/temple and maintain it cleaned. It is no crime if we put rug, carpet, or tiles in our office. It is no crime if we make ourselves and the clients more comfortable in our office/temple.

Second, the way some babalawos present Ifá and/or Ifá practice is very wrong. I will suggest that we find a solution by forming a body or council that will regulate and ensure they what babalawos or traditionalists write or post on social media is accurate. There must be a means to expose and correct foolish, untrue and embarrassing posts and comments.

I don't know if you have seen or come across this kind of post on social media from an alleged babalawo or traditionalist which says that if you are a thief and you need protection contact me and they give their details! They also say, if you looking for money ritual contact me and they give their contact number! I always laugh any time I see or read this kind of post. If this this social media babalawos can do money ritual, as they claim, then why haven’t it they done it for themselves so that they can become rich? That is the question to ask. Our forefathers have said in an adage that if a person promises to make you a designer cloth, first look at what he/she is wearing before you believe him/her. See if he/she is a wearing designer cloth or if he/she is just wearing rags! Isn’t that adage funny, my brothers and sisters, lovers of our religion. It is funny but true.

Please don't fall victim to scams. If money rituals exist or are easy to do as they claim, then why can't the social media babalawos do it first for themselves and let others see it and admire them for the rapid change in their standard of living, social and economic life? By the way, social media babalawos, I'm directing this question to you, if money rituals are real, I think you wouldn't need to post it on social media.

As if these social media babalawos aren’t already wasting much of our time with their tricks and scams. Let me bring to your attention some more of their foolish posts, such as if you seeking for love charm, if you are looking for thunderbolt (Magun), if you are searching for lotto numbers. Is that not funny also, if getting a lotto number is as easy as they claim, by now, lotto games would have vanished, babalawos would have put the lotto owners into debts. In fact babalawos would have been the richest people in the world today.

Please be wise followers of our tradition. Depend on your work and sweat. Stop looking for lotto numbers or money rituals so that you can avoid falling victim to a scam. Other foolish posts from social media from so-called babalawos or so-called traditionalist are :

If you are searching for how to kill someone spiritually without using gun, cutlass or assassination.

If you want to cast spell on someone etc.

The question to ask about all their posts is that does it have any genuine benefit, does it present our tradition in a good way, yes or no?

Can a pastor or imam post such things on social media? Don't get me wrong, these foolish babalawos also have good posts such as:

If you are searching for a job and you need help.

If you are barren and you want your problem to be solved.

If you are looking for how to feed your ori or solve your egbe-orun's problem.

If you have problems and are experiencing failure in everything you do. You try and promise and yet fail etc.

The truth is that wise people don’t and won’t fall victims for these social-media so-called babalawos because after reading all of the foolish things they have earlier written, how can they gain the trust of the same people again by trying to add positive things to their so many foolish and deceptive things. These social media fake so-called babalawos have already posted that they are working for thieves, kidnappers, money ritualists, so how can the good clients who are not thieves, robbers, kidnappers or money ritualists believe in this scammers and risk their safety and well being by visiting such so-called babalawo. Of course, they will never come to such so-called babalawos for help. Because their major concern of such clients will be if they patronize such babalawos office/temple, will they not encounter more problems than the ones they are going through already. Such foolish so-called babalawo will never draw intelligent and good people to themselves because they have created a lot of doubt and fear in the minds of the people. The wise people will consider the clients of these fraudulent so-called babalawo to be thieves, robbers, kidnappers, money ritualist etc. In fact they will fear being arrested by police alongside with the criminals that they have as clients. Another fear that the people will have due to these foolish posts is how will they reach these so-called babalawos for help without falling into the trap of thieves following them home or ritualist attack who want to use them for money ritual, or kidnappers who attack them, capture them and demand a ransom for their release. Who wants to see or visit a babalawo that gives support to thieves, liars and criminals? Who can trust a person like that?

I asked one of these social media so-called babalawo that posted that kind of garbage on my group page "Ifanla Ogbeate Temple", he replied by saying nobody is a saint and the pastors and imama work for criminals too. Then I responded, yes, but not like the way you are presenting it. A pastor will never write or post all of this that you have been posting, rather the pastors will say and/or post repent, although some pastors and imams may work for them in secret, but they will never write, claim or prove that they are working for thieves, robbers, kidnappers or money ritualist. That was my reply to him, if you think I'm wrong please give your comments.

Third, I think I mustn't fail to correct the Nigeria Movie Industry, most especially the Yoruba movies. I don't know where they got the recent information that they are using nowadays because this information is misleading. I'm glad I corrected them concerning misconceptions about the witches, presenting the witches in a bad way, and I gave an explanation that presenting the witches in a wrong way may shorten their lives. I'm happy they took to the corrections, so I believe they will provide further corrections to this also.

During the lifetime of the late Baba Hubert Ogunde and late Alfa Ajileye, the way that these two heroes presented babalawos are unique, nice and special. Their presentation of babalawos enabled the viewers to have belief, interest and trust in babalawos. In their movies whenever people were being attacked either spiritually or physically, or going through spiritual or physical problems like spiritual attacks, health problems, adverse environment factors, health conditions, court cases etc. When seeing/watching their drama/movies when we got to the scene of babalawo, viewers always felt calm and their worries disappeared and negative emotions became positive because of the way in which the babalawo was represented in the scene. The persons problem have already been solved by the babalawo in that drama/movie. To give an example is the role of the late Baba Ogunde in Aiye, Jaiyesinmi, and also the role of Abija in Koto Aiye, Koto Orun just to mention a few from Late Alfa Ajileye's work. Abija will never bow down to the witches, he always courageously fought and defeated the bad witches, for in truth, that is the real duty of a babalawo. The role of a babalawo is to solve his clients problem irrespective of the stress or difficulties. 

Real babalawo must appease the witches if the situation warrants or demands it. The witches must allow the babalawo to have his way because this is the oath between the witches and Òrúnmìlà. The witches mustn't destroy Òrúnmìlà’s work. Babalawos accomplish Òrúnmìlà’s work. It is the babalawo that provides food for the witches and in return the witches must honor the babalawo. In the movies of today the situation has changed in the Yoruba movie industry. The role of the traditionalist in the Yoruba movies industry is being misrepresented because of the increase of the Nigerian christian and muslim movie industry. It is so funny what they do. The new actors and actresses misrepresent the tradition and pay back wrongly to works of our heroes that started the industry making positive traditional movies such as movies made by Duro Ladipo, Hubert Ogunde and Alfa Ajileye etc. The modern movie industry condemns the efforts of these good movie makers and starts presenting babalawos in ridiculous ways such as a person the witches could easily kill, a person that thieves can easily kill, a person that the prophets/prophetess can use their Bible verses to attack, a person the imam can chant Quranic verses to defeat. It is so foolish, absurd and childish when you think about it.

I always laugh any time I see these kind of movies and the public now believe that what they are seeing is a portrayal of reality. They want to make the babalawos to look powerless, foolish, ignorant and weak. Babalawos are weak if that is what you want to believe. But I once told a christian friend that he will never know the truth until his pastor/prophet has an encounter with a real babalawo, then he will know how powerful a true babalawo is.

In-fact, Odu Ifá Owonrinsogbe says that the non-initiate should revere, respect and give the babalawo money (kolanut) to prevent Esu from attacking him because the babalawo understands Esu and knows how to propitiate and be in harmony with Esu. To back it up one of our forefathers adages says that whosoever disrespects a babalawo will wear his/her clothes inside out and backwards i.e the person will run mad. Some movies produced having Odunlade Adekola as the actor such as Alani Pamoleku, Ferebieku, and Senior Rambo using Ibrahim Chatta as the actor, have cast babalawo in a ridiculous ways by proving/claiming that babalawo are weak in these two movies. The storyline goes like this, a babalawo empowered these two actors in these movies and these two actors killed the same babalawo that empowered them. This is very wrong. In fact I will call it a wrong movie. Babalawos are not fools or weak, nowhere in the world would a true babalawo be so foolish as to empower someone to become more powerful than himself or reveal his secret to any client.

Please, to whom it may concern in the Yoruba movie industry, I want these aspects to be corrected also. Nowadays people loose interest or believe/trust in babalawos because of the way you are presenting babalawos or casting your actors to play the role of babalawo. You are lying against babalawos with all your wrong casting. Please don't wait for babalawo to turn against you before you make the necessary corrections.

Drama started by traditionalist in the industry and most of the drama produced was used to correct the society not to condemn traditionalist or babalawo like you are doing now. Most drama in the olden days are village's stories, the actors were stage actors then, and they always take drama from one village to another for the viewers to benefit and gain. Irrespective of the viewers religion they would sit together, putting aside their tribe and religion to watch and enjoy the drama. Before the coming of home video, our heroes engaged in cultural movies such as epic drama, historical drama etc. None of them ever wrote a drama or movie to condemn christianity or islam taking into account that at that time there weren't none christian or islamic dramas or movies then. Before the the reign of the Mount Zion film titled Agbaranla, and since the Mount Zion film, the movie industry has been condemning traditionalist. The question is, have they converted everybody to be a Christian, the answer is No. The reason why Hubert Ogunde didn't condemn other religions in his movies was simply because he believed that everyone is free to choose and practice his/her religion freely without chaos, force or intimidation according to Human Right Law and according to conscience.

Fourth, I think I don't need to hide the truth here, I will and must blame babalawos for hiding the following truths: Why are we hiding the fact and identities of the influential people and public figures that come to seek our help? Are we ashamed of our work or religion? I don't understand. Let me ask these questions: Are these public figures ashamed of having contact with us? Are they ashamed of our religion? Or could it be they are ashamed of consulting a babalawo? If yes, then why did we continue to do work for them?

To say the truth I think we are supporting and encouraging them. Aren’t we showing favor to people who are not in support of our religion but want to seek our help? Only a fool will say that Traditional Religion is well recognized in Nigeria, no need to talk and say that Ifá is ruling the world, when we do not have our own officially recognized traditional holiday! To start with do we traditionalists have a public holiday like the other religions? The answer is no. The indigenous religion is not officially recognized on its own land! Till today no day has been set aside as an official public holiday to celebrate african traditional religion just like christian and muslim have their officially recognized holidays on our calendar. But yet we keep working for politicians and people in positions of authority, the same public figures that are spoiling and denigrating our religion, and we are supporting them because of the money they promise to give us, or they gave us.

When these influential people come to seek our help, we hide them from the public, we don’t want the public to know they came to us. We let them control us like if we were the ones seeking their help, whereas they seek our help. Some babalawos will tell them to come in the dark [at night], while some even know the best time to consult a babalawo without people being aware. They use the night time cloak of darkness to cover up and hide their visits. Some pastors have babalawos as their spiritual fathers, yet they go around condemning our religion, swearing they have no contact with us and the babalawos will never reveal their secret. And this same pastor will go to the pulpit to preach against babalawos and all traditionalists when his own spiritual father and counselor is a babalawo!

When influential people and public figures come to visit the mosque or church they don't go visit in the dark of night and nobody hides them. In fact the news will carry it, it will be on social media that such and such is visiting that mosque or that church, but when influential people and public figures come to consult Ifá, to visit an Ifá temple and to seek a babalawo's help, nobody knows about it. Who is to blame? Is it the babalawo or these people?

I remember a recent occurrence, it is still fresh in my mind, when last year, precisely when the late Oba Adagba of Iyanfoworogi Bolufatunmise consulted the church Ori Oke Asegun "The Overcomer" located at Ajibamdele/Modomi Ile Ife, for help, and made a confessional statement of leaving traditional religion, converted to christian and became an evangelist, the churches quickly gave exposure to him by posting it on social media, but if it was Pastor Adeboye of the Redeem Church that consulted a babalawo for help, nobody will know or hear about it!

If President Buhari goes to church or mosque it will immediately be posted on social media but if he comes to visit a babalawo, it is always hidden, nobody will know, or hear about it. Then how can anyone provide answer to this question: Are we hiding ourselves or are they the ones who are hiding behind us. Let them know that if they can't be proud of us and our religion, then we must stop helping them or working for them.

How can we be hiding people who don't love or like us? They are selfish and hypocritical. They seek our help in secret and then speak bad of us in public so as to cover themselves up so that the public will think that they have no contact with us. I think self-centeredness and greediness are causing this. We have stopped caring about our tradition and we are losing our sense of dignity, prestige and honor over money. We babalawo are after the money that they give us, and we are more interested in, and give more importance to the money they offer us than in protecting and wholeheartedly practicing our religion. People get their problems solved by Ifá and babalawos and then they go to church or to the mosque for thanksgiving. And they give our glory to their pastor or imam who doesn't know how their problem really get solved simply because they do not want to be associated with visiting and receiving the services of a babalawo due to the way that society sees or views babalawo today. I don't blame them, because not all of them wish to act like that. But some decide to act like that simply because we babalawos are silent, so these people believe and think that it is okay for them to do and treat us as they like. There is still much more to say later on but I will stop here. These are the four main points that I will like to share. Please offer your comments and please share this message with sincere and interested people.

Thank you for reading. 

By Olu-Awo Ifanla Ogbeate

How sex-enhancing fruit turned Gombe communities into tourist attraction

The saying is common in Gombe State, the entire Northeast up to neighboring countries of Chad, Niger Republic and Cameroon: marry a Tula woman and you will never taste of another woman. While that might sound as a myth, recent developments in scientific research into herbal medicine, particularly in the past one decade, seem to confirm the popular saying as the development has been traced to a fruit called gorontula.

Goro is the Hausa word for kolanut, the caffeine fruit commonly consumed in the tropical part of Nigeria. Gorontula therefore literally translates to Tula’s kookaburra, meaning that unlike the common kolanut, gorontula is only found in Tula communities in Kaltungo Local Government Area of Gombe State and Michika in Adamawa State, both on the mountainous belt stretching across the two states.

In English language, gorontula is known variously as tree hibiscus, snot apple or African chewing gum because it is sweet and chewy with lots of fibre. Botanically, it is known as azanza garckeana or azanza for short.

There are four Tula communities, namely Wange Tula, Yiri Tula, Baule Tula and Kaltin Tula, all located in the mountainous and rocky parts of the state. But for reasons that probably border on climate or weather of the mountain, gorontula can only be found in Tula and Michika and nowhere else around the world, hence the reason it is called gorontula; a kind of kolanut peculiar to the Tula tribe in Gombe State.

The Tula communities were predominantly agrarian until recently when Gorontula began to attract the attention of fun seeking men and women who are rushing to the affected communities to obtain the fruits in order to satisfy their sexual fantasies.

“Men who want to satisfy their women come from as far as Chad, Niger and Cameroon to buy gorontula because it makes sex sweet for both women and men. It also works for fertility, diabetes and high blood pressure,” said Heman Ephraim, the Seriki Gorontula.

Tula Entrance

“I have a history of high blood pressure, and each time I notice the sign, I just take the Gorontula and I will sleep and become normal,” he added.

Until 10 to 12 years ago, gorontula was just a fruit the Tulas took to the farm to assuage hunger and derive energy while working on their farms.

“We can work long hours on the farm taking only water and gorontula without feeling hungry,” said Salisu Malare, a gorontula produce trader in Tula.

According to him, the wide acclaim about the sexual ability of Tula women and men did not originate from Tula. “It was the testimony of men who married our women to confirm that they were brought up well,” he said, laughing.

Indeed, talks about sex usually elicits excitement from both sexes around Tula communities. Serah Jodah, for instance, said she had been eating gorontula from childhood and could not imagine that any other women could beat Tula women on bed. She said: “It is very true that gorontula makes our women sexually active and also repairs and cleanses the reproductive organs. We have been using it for long without even knowing the medicinal values of the fruit.”

On her part, Esther Umar said: “We took it for granted because we have always seen the gorontula as our own and it has become part of our daily food.

“Some women also use gorontula to cure infection, boost their fertility and increase libido.

“If a woman finds it difficult to conceive, we often take gorontula to enhance our fertility. Even those who experience dryness during intercourse use gorontula. And it is not only for women; both sexes use it. Men, in particular, come from different places to get it.”

gorontula is an essential ingredient of Kayamata, a popular sex enhancing herb among Hausa people.

“Its honey, seeds and leaves are extracted and used for various medicinal purposes. It is the mainstay of the economy of Tula communities.

By Sola SHITTU, Gombe on October 23, 2021


Omo Orisaraibi Ogedengbe

The Fulani government of Nigeria referred to Fulani terrorists as bandits whilst they tagged the icon of Yoruba Nation self determination struggles Oloye Adeyemo whose only act was leading a peaceful protest a terrorist.

Talk of a double standard!

The Fulani government of Nigeria are yet to detain, charge or convict any Fulani terrorist for possession of arms and commission of hideous crimes whilst they are looking for evidence to robe Chief Sunday Adeyemo a.k.a Igboho Oosa for a crime he never committed.

It is trite law that whosoever alleges must prove.

The allegations levelled against Igboho Oosa by the Fulani government of Nigeria upon which interpol were asked to arrest him was concluded by a Nigeria court where he was found not guilty.

Moreover, Cotonou being the country where Igboho Oosa was arrested detained, charged, tried and their court declared him not guilty. 

Isn't it time for the government of Benin Republic to set Chief Sunday Adeyemo Igboho Oosa free?


Lough Simon Asamber Makes History As The First Nigerian Police Officer To Become SAN

An Assistant Commissioner of Police,Lough Simon Asamber, has made history as the first Police Officer to be elevated to the rank of Senior Advocate of Nigeria (SAN).

ACP Simon Asamber Lough is presently serving at the force Legal Department of the Nigeria Police, Louis Edet House, Force Headquarters, Abuja.

He was born in 1969.

He was elevated alongside 71 other lawyers comprising 10 academics and 62 advocates.

Among the recipients of this year’s award included ace Lagos lawyer, Charles Mekwuye; a former member of the House of Representatives, Ehiogie West-Idahosa; Executive Secretary of National Human Rights Commission, Tony Ojukwu; former Secretary of Nigerian Bar Association, Emeka Obegolu; Police Prosecutor, Simon Lough and Eko Ejembi Eko, son of a Supreme Court Justice.

The SAN rank is awarded as a mark of excellence to members of the legal profession who have distinguished themselves as advocates and academics.

They will be sworn in on December 8, 2021, by the Chief Justice of Nigeria, Tanko Muhammad, at the Supreme Court to mark the commencement of the 2022 legal year of the apex court.

By Unini Chioma -October 23, 2021

Saturday 23 October 2021


Gentlemen of the press,


It is pertinent to bring to the attention of the general public, the controversy trailing the planned conferment of the chieftaincy title of “Aremo Oba of Yewaland” on one Senator Olamilaken Adeola “Yayi”., which has been grossly politicized and which would need to be re-assessed in order to determine the appropriateness of his candidature for the traditional title of Aremo Oba Yewaland.

It is important to stress the need for the urgent intervention of all stakeholders in Yewaland and beyond (government officials) in the impending tussle over the Chieftaincy title of “Aremo Oba Yewaland” in order to guarantee an enduring peace devoid of chaos and acrimonies in Yewaland. For clarity and avoidance of ambiguity on the issues in focus, it is imperative to present background information on what is known as Yewa Traditional Council vis-à-vis the limits of the Council President who is also the Olu of Ilaro and paramount Ruler of Yewaland.

Yewaland is a conglomerate of autonomous communities, most of which migrated from Oyo and Ile –Ife. While communities like Joga–Orile, Igan Okoto, Iboro, Ibese, Ilaro e.t.c., predominantly in Yewa South and North are from Oyo, the Yewa communities of Awori and Ketu stocks are from Ife. This presupposes that there is no single monarch in Yewaland whose domain covers the entire Yewaland. Each Tradition Ruler operates and adjudicates within the areas that are traditionally associated with his township. This limitation is without any exception, as it applies to all Traditional Rulers in Yewaland, including the paramount ruler whose domain covers Ilaro and settlements traditionally associated with Ilaro Kingdom. The implication of this limitation is that no Traditional Ruler in Yewaland has the exclusive power to confer any Chieftaincy covering the entire Yewaland without the concurrence of the Yewa Traditional Council.

As a matter of fact, the precedence that was set during the reign of the immediate past Olu of Ilaro and Paramount Ruler of Yewaland; Late Oba Adekambi Tella can be relied upon in order to elucidate on the relevance of the points being established. For the avoidance of doubt, it is necessary to outline the rationale behind the selection process that culminated in the installation of the under listed holders of Chieftaincy Titles of Yewaland during the reign of the immediate past Olu of Ilaro and the Paramount Ruler of Yewaland;

Alhaja Salimot Badru who is the Beere of Yewaland hails from Ipokia Local government, Professor Anthony Asiwaju, the Asiwaju of Yewaland is a descendant of Imeko/Afon Local government while Chief (Mrs) Yemisi Abbas, the Iyaloja of Yewaland hails from Yewa North Local government, all within the jurisdiction of the Yewa clan. 

It is instructive to note that the Chieftaincies listed above were actually zoned to the various section of Yewaland as a way of ensuring equity, fairness and all-inclusive governance in the region. For instance, the position of babaloja of Yewaland was zoned to Yewa South but remains vacant to date because Oba Adekambi Tella (now late) preferred the Iyaloja of Yewaland Chieftaincy to be zoned to Yewa South Local Government which was in contrast with the decision of the Yewa Traditional Council as at that time. This move actually polarized the Traditional Council into factions despite the fact that the Chieftaincies being conferred as at that time, as listed above, are honourary chieftaincies.

 That notwithstanding, the controversies that trailed the conferment of the honourary Chieftaincies could not have been considered to be misplaced, judging by the coverage of the Chieftaincies and considering the fact that the activities of the holders of the Chieftaincies are binding on the entire Yewaland within their respective portfolios.

Having considered the precedence that had been laid on the conferment of Chieftaincies that cover the entire Yewaland on worthy indigenes of Yewa clan, it is instructive to consider the appropriateness of the candidature of Senator Olamilekan Adeola ‘Yayi’ for the highly coveted traditional title of 'Aremo Oba of Yewaland.' Most importantly, it is expedient to note that the Aremo Oba of Yewaland Chieftaincy is a traditional title with deeper cultural importance than the honourary Chieftaincies listed earlier. 

Therefore, more consciousness and constraints are expected to be exercised before conferring such sensitive traditional chieftaincies on someone.

With all honesty and without being bias, the background check carried out on Senator Olamilekan Adeola ‘Yayi’ has given a conflicting revelation with respect to his precise origin or source in Yewaland. This has been a source of concern to the relevant stakeholders of Yewaland who are of considered view that the highly coveted traditional Chieftaincy title of Aremo Oba of Yewaland is supposed to be conferred on an indigene of Yewaland whose background / lineage is known and can be confirmed with proofs that cannot be controverted.

Senator Olamilekan Adeola Yayi, who is presently representing Lagos West in the senate, He has been serving as lagos legislators for over two decades. having serving in Lagos with a driving distance of less than One and half hour missed the road to his acclaimed village or place of ancestral seat. He has at one time claimed Isaga-Orile in Abeokuta North Local Government Area as his place of origin, but later built a house in Joga Orile, while he has also laid claim to Pahayi in Ilaro as his ancestral home at another time. In all these places, none of his relatives or kinsmen has so far been identified. It's insultive to the entire yewaland that someone who have been in a  neighbouring state less than one and half hour drive would have missed his way to his village. In this case,  the so called Olamilekan Adeola had to make three different attempt to locate his so called Pahayi ancestral home. Obviously this man is one of those championing the believe that yewa is backward and not exposed, poverty striken and could be bought over in conscience, culture and traditions with money. It's time to put a stop to such behaviour. All external believers and their internal  cohorts are hereby put on notice that the time to relocate from yewa land is now. As we shall stop as nothing to educate our people mentally, politically and  spiritually towards navigating their orientation appropriately and changing  the narratives. 

Apart from the contention over the background of Senator Olamilekan Adeola Yayi, the demise of a few number of first class Obas such as Aboro of Ibese, Onisare of Ijanna, Onigun of Odan Abuja and Onijoun of Ijoun e.t.c. have created vacancies within the Traditional Council that have not been filled. Unfortunately, majority of the vacant stools are very highly rated Obaship stools which formed the fulcrum of the yewa traditional council and are supposed to be part of the decision making with regards to who should be installed as the Aremo Oba of Yewaland. It will be highly unfortunate if Yewa Traditional Council went ahead to appoint the title holder of Aremo Oba of Yewaland in the absence of first class Oba like Aboro of Ibese and the others whose stools are currently vacant. It is imperative to note that the operations of the Aremo Oba of Yewaland are binding on the entire Yewaland and as such all notable Obas should be part of the selection process of the holder of the Aremo Oba Chieftaincy title.

It is important to note that the core stakeholders of Yewaland are concerned that a wrong precedence would be laid if Traditional Titles are conceded to non – indigene whose off springs may continue to lay claim to what does not belong to their lineage because their parents had procured our tradition with money. We are not however aversed to situations whereby Honourary Chieftaincy titles are conferred on non–indigenes who have made laudable contributions to do more, to spur them to feel more belonging and to make them feel more appreciated. However, it will be out of place to give away Traditional Titles to someone because of his affluence, political ambition, social status, and/or because he is well placed in politics or for pecuniary gains. This will not be in the best interest of the larger society and it will further erode the sanity and integrity of our culture.

It's note worthy that the Aremo oba literarily translate to the crown "PRINCE" , meaning that it's exclusively for the princes'. The title of Aremo Oba of yewa land therefore mean that the bearer of the title is the head of the princes of Yewaland, the planned conferment of Aremo yewa land of one Olamilekan Adeola is grossly lacking a merit defective in tradition, insultive to our culture and absolutely illogical.

In the most certainly unlikely event that Lekan Solomon was able to establish a sensible maternal or parternal link to yewa land, he still has to prove that he is one of our princes in Yewaland, the final hurdle is the absolute compliance with the requirements of yewa chieftaincy law and the unanimous acceptance  of the yewa traditional council before such title could be conferred on anyone.

In view of the foregoing, we wish to call on all affiliated stakeholders across the country to kindly intervene in the lingering power play that is calculated towards the politicization of the highly coveted Traditional Chieftaincy Title of Aremo Oba of Yewaland. In  the event that nothing is done urgently to salvage  the integrity of our traditional institution, what it implies is that the title of Aremo Oba of Yewaland will be conferred on a personality whose paternity and  indeed his entire origin have not been traced without disparities to a particular settlement in Yewaland.

We therefore humbly implore all and sundry especially the Governor of Ogun State, through the ministry of chieftaincy affairs to kindly put machinery motion in order to carry out a fact–finding investigation on the lingering Chieftaincy tussle over the appointment process into the Traditional Chieftaincy of Aremo Oba of Yewaland with a view to putting the whole process of installation of the new Aremo Oba of Yewaland on hold until all gray areas are straightened before the whole issue degenerated into chaos within the already divided yewa clan because a stitch in time saves nine.


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