HISTORY OF IGBAJA PEOPLE

Igbaja is a community in Ifelodun Local Government Area, Kwara State, Nigeria, at an elevation of 349 m. It is about 40 km southeast of Ilorin, and is in Igbomina country.

The Ilorin Provincial Gazetteer (1918) dates the settlement of Igbaja as late 17th or early 18th century, while the Igbaja District Gazetteer (1933–35) puts it about 1750 AD.

The wet season lasts from April to October, with 50–100 cm of rain. In the dry season from November to March there is 0–13 cm of rain. The natural landscape is Southern Guinea savanna, or open woodland. The soils are deep and red, often with clayey subsoil, suitable for pottery making.

The Irese (igbaja)  people  is an autonomous  community  within the Igbomina -Yoruba people. It is ruled by its great king, Elese. The Igbomina is a distinct clan of the Yoruba people sharing some features with the Oyo yoruba on one hand, and Ekiti yoruba on the other hand.

Our knowledge of the Irese people which forms the basis of this talk is derived principally from aspects of Yoruba folklore namely : Oriki Orile and proverbs.  These are in themselves aspects of Yoruba oral tradition. This is a primary source of a permanent  timeless nature which we consider superior to written sources which are handiwork of political masters.

One major reason for our sole reliance on oral tradition is that the story we are to talk about is the story of a great cultural heritage that was, of a glory and splendor that has been lost through generations of neglect caused by subjugation of the Irese people by superior external forces – military, political and socio-cultural.

Modern Igbaja first caught the attention of the world through Radio ELWA, the radio broadcasting outfit of the Sudan interior mission, and latter through the theological college belonging to the same Christian mission.

Irese land is referred  to in folklore by several names viz: Iran Ajisola, Oko Irese, and Iran Elese all of which seem to be cognomen of the ruler of the kingdom which Irese land actually was. It is he that was called severally as Ajisola Omokele ori  Ogun, Okoalake ajiboronle oba Igbaja. It appears to us that Irese land was composed of several towns, among which were Ora, Erin, Oko Ode, Isale Owo and Igbaja itself.

The names are used in out source and variously that it seems to us that Oko is synonymous with Igbaja.  Indeed although there is only one known Igbaja,  there are several Oko such as the one near Omu-Aran  and the one near Ogbomosho.  There is another in Egbaland , Ago Oko. It is evident that the Elese had a very close link with the Alaafin the ruler of the Oyo empire. Irese people were best known for their excellent works of art, Igba finfin.

It was such a predominant occupation of the people that it remains a proverb till this day that : “Bi onirese ko  tiko fingba mo, Eyi  toti fin koleparun” meaning “even if Onirese refuses to carve patterns on calabashes, the ones he had already carved will never perish”. From the sale of the carved calabashes,  they made lots of money:”Igba finfin Olora egbeje, finfintaifin olora egbefa”.

The Igbaja people were also great farmers, planting mainly garden eggs (Ikan)  ,okro (Ila) , and yams.  It was from the sale of okro and garden egg that they got the riches which earned them their fame.

The present traditional ruler is the Elese of Igbaja, Alhaji Ahmed Babalola Awuni arepo III.

The Irese (igbaja)  people  is an autonomous  community  within the Igbomina -yoruba people.  It is ruled by its great king ELESE.  The Igbomina  is a distinct  clan of the Yoruba people sharing some features with the oyo Yoruba on one hand,  and ekiti Yoruba on the other hand.

Our knowledge of the irese people  which forms the basis of this talk is derived principally from aspects of YORUBA folklore namely : oriki orile  and proverbs.  These are in themselves aspects of YORUBA oral tradition.  This is a primary source of a permanent  timeless nature which we consider SUPERIOR TO WRITTEN SOURCES WHICH ARE HANDIWORK OF POLITICAL MASTERS. We seem nit to have much choice other than oral tradition because the written sources available to us yield scanty information on the great heritage of the Irese people. Or of what use to us are archival information on Irese as a subjugated people which recorded Elese as a head of a district under another superior ruler!

One major reason for our sole reliance on oral tradition is that the story we are to talk about is the story of a great cultural heritage that was,  of a glory and splendour that has been lost through generations of neglect caused by subjugation of the Irese people by superior external forces – military, political and socio-cultural.

Modern igbaja first caught the attention of the world through Radio ELWA,  the radio broadcasting outfit of the Sudan interior mission,  and latter through the theological college belonging to the same Christian mission.

Ireseland is referred  to in folklore by several names viz: Iran Ajisola, Oko irese, and Iran elese all of which seem to be cognomen of the ruler of the kingdom which Ireseland actually was. It is he that was called severally as Ajisola Omokele ori Ogun. Okoalake ajiboronle oba igbaja.

It appears to us that Ireseland was composed of several towns, among which were Ora,  Erin,  Oko ode. Isale owo. and igbaja itself.

The names are used in out source and variously  that it seems to us that Oko is synonymous with igbaja.  Indeed although there is only one known Igbaja, there are several Oko E. G the one near omuaran  and the one near ogbomosho. There is another in egbaland , ago Oko. It is evident that the elese had a very close link with the Alafin the ruler of the oyo empire.

Irese people were best known for their excellent works of art. Igba finfin.

It was such a predominant occupation of the people that it remains a proverb till this day that:

Bi onirese ko tikofingba mo

Eyi  toti Fin koleparun.

Meaning : “Even if Onirese refuses to carve patterns on calabashes. The one he had already carved will never perish”

From the sale of the carved calabashes, they made lots of money

Igbafinfin olora egbeje

Finfintaifin olora egbefa

They were also great farmers, planting mainly garden eggs (Ikan)  ,okro (Ila) , and yams.  It was from the sale of okro and garden egg that they got the riches who h earned them their fame.

“Baba wa nifowola reru

Iran irese nifiwokan yawofa

Iran elese nifowokoko fobinrin ”

There was a big Market place at IGBAJA. The true ownership of which was initially disputed.

”Odajandaja

Babawa daja nigbaja

Odajandaja

Babies daja nirese Elerin

Elerin sopoja baba awonni

Ara isale iwo,  wo loja  baba awon ni

Aseyinwa  Aseyinbo

Oja naa wadoja nigbaja

Oja naa wadoja nirese Elerin

Lojude baba tobiwon lomo

Odagedegudu oba igbaja ”

As can be seen in the end,  the true owner of the market was no longer in doubt. They did their buying and selling  at the market but they were very careful and meticulous as to the quality of any item,  including slaves,  they wanted to buy.

”Oko irese omowoyira Komabareru keru

Erukeru abilala lenu

Oko irese omowoyira Komaba ragbakigba

Igbakigba ni keke so”

Their women folk were usually very beautiful  but they were very jealous and could be very sexy.  They could not tolerate  sharing their men with a second woman. They go to any length  to eliminate their co-wives.

“Oko dara

Okowumi

Owu  jije won losumi

Omo ajowu Yoko lenu

Omo Amugburu Amugburu Korogun re ribumu Amugburu Korogun re ribuwe

Komilebatan

Koko le ran orogun re lodo loru

Kejo le San orogun re lese ni

Korogun lebaku

Kokoun nikan loode  oko

Oko jowu jowu

Oba ofanjowu nipepe

Oni Ajisola asolale laja kinloni kinwale babayinwase

Eesepe  molale  laja

Eku lasan nidun nipepe

Oko jowu,  obelulu jowu ninu oko

Oni Ajisola asolale legan

Kinloni kinwoko babayinwase

Kiisepe molale legan

Eye Oko lasan nidun kisokiso

Omo Alake temile mioba teniwa

Ohun timobawa Jori enilo.

It was therefore a source of great trouble for one man to marry two Oko woman.

”beniyan Gboko Meji Sile, Bi Igbati oluwa re nwa  Oran ni”.

The land was ruled by a great king,  rich in splendour  and magnificent  in his glory.

Oriki:

Baami lelese moko

Ajisola nimi

Omo kele Ogun

Oko Alake  omo ajiboro nigbaja...

Alake mobelese more

Alake mobolora momiora

Mobajisola alake jebe tioniru...

Ajisola

Omo agbe sobolobomonitan

Ofinkan moinimoin bo nkan moinmoin...

Babawa nifowola reru

Iran Irese nifowokan yawofa

Iran Elese nifowo koko fobinrin...

Eyele kosun okoriooo

Adaba kosun okaya

Eyele irese okosun lese odapasi

Won yiosemon peyele soge abi kosoge...

Ajisola

Omo oba  kele oju Ogun

Oko weku idie weku

Oko Alake omo ajebioroyo

Ara gedegudu oba  igbaja...

Owu ojekinle foko lobinrin

Ajisola jowu jowu jowu jowu jowu jowu

Oko alake omo ajowu yoko lenu...

Omo amu gbururu, amu gbururu

Korogun re ribumu

Amu gbururu korogun re ribuwe

Amu gbururu korogunre ribuboju...

Tomi batan

Kosofoko lale

Kokole baranrogun re lodoloruni

Kejoleborogun re lesejeni

Korogunlebaku kokoun nikan loode oko...

Oko jowu

Olobofan jowu nipepe

Ajisola asolale laja, kinloni kinwale babayin wase

Kese pe molale laja

Eku las an nidun loripepe

Oko jowu, olobelulu jowuninu oko

Olajisola, ase olale legan , kinlonikinwoko babayin wase

Kise pemolale legan , eye oko lasan nidun kisokiso...

Oko alake, omowoyira komabaragbakigba

Igbakigba keke niso

Oko alake omo woyira komaba rerukeru

Eru keru abilala lenu.

Oko temile miobateniwa

Ountimobawa ojori enilo…

Bonirese ofingba Mon iyitotifinsile komaparun

IN IBADAN, Did/Do you know that

• Ibadan is the third Largest city in Africa after Cairo and Johannesburg (Wikipedia).

• Ibadan is the third most Populous city in Nigeria after Kano and Lagos.

• Ibadan is the Home of Nigeria Army 2nd Division.

• Ibadan City alone has a population of 3,720,643 people (2006 census), with this more populous than States like, Enugu, Gombe, Osun, Cross-River, Sokoto, Ondo, Kebbi, Edo, Benue, Bayelsa, Abia, Kwara, Adamawa, Ebonyi, Kogi, Nasarawa, Taraba, Pleatue, Ekiti, Yobe and Zamfara (2006 census).

• Ibadan has 11 recognised Local Government Area with an Average of 338,462 people per L.G.A as against 150,000 people per L.G.A of Fed constitution recommendation, the Nigerian Constitution stipulate 14 L.G.A for provision to create a state.

• "Ibadan North" L. G. A. is one of the first four most populated L.G.A in Nigeria with 856,988 people and Oluyole 734,377 people (2006 census).

• Ibadan has 5 metropolitan L.G.A namely Ibadan North, Ibadan North-West, Ibadan North-East, Ibadan South-West and Ibadan South-East.

• Ibadan has 6 Urban L.G.A namely Egbeda, Oluyole, Ona-Ara, Lagelu, Akinyele and Iddo.

• Ibadan has its oldest L.G.A as Oluyole L.G.A and Lagelu L.G.A.

• Ibadan is the Capital of Western Colonial Administration 1893 and also Western Region since 1939.

• Ibadan operates the most orderly and peaceful monarchy system anywhere in the whole universe.

• Ibadan hosts the very first University in Nigeria and the first and the best Zoological Garden nationwide (in the University of Ibadan campus).

• Ibadan cover a total Area of 3,186 sq. km (1,195sq miles) close to the whole of Lagos State 3,348 sq. km.

• Ibadan has 7 Federal Constituencies as against constitution stipulation of 6 to create a state.

• Ibadan puts Oyo State as the 4th largest economy in Nigeria.

• Ibadan is Nigeria’s 3rd cheapest city to live.

• Ibadan has a Federal Airport (Alakia), boarding passengers to cities like Kano, Lagos, Abuja, Benin, Port Harcourt etc.

• Ibadan has 4 Government Reservation Areas (GRA, as we call them) – Iyaganku, Jericho, Onireke, and Agodi.

• Ibadan hosted the first Housing Corporation in Nigeria that built the first housing estate in Nigeria, Bodija Housing Estate.

• Ibadan has the oldest Surviving Newspaper in Nigeria (Tribune Newspaper).

• Ibadan hosts the first TV station in the whole of Africa 1959 as WRBC, later WNTV/WNBS and now NTA Ibadan.

• Ibadan has 7 Television stations (Galaxy as the first private station in Nigeria 1996, NTA, AIT, MiTV, BCOS, Channels Ibadan and Silverbird Ibadan).

• Ibadan has a whopping 14 Radio stations operating in the same city; namely Fresh FM, Splash FM, Inspiration, Premier FM, Oluyole FM, Lagelu FM, Star FM, Space FM, Diamond/UI FM, Naija FM, Radio Nigeria, Amuludun FM etc.

• Ibadan hosts Mapo Hall, one of only 2 Town Halls in Africa of Greco-Roman architectural style.

• Ibadan’s house-numbering, system for postal delivery using the cardinal points, N, S, E, W, SW,SE, NW, and NE is the only one of such postal codes in Africa, designed by the British.

• Ibadan has the Bower Tower, designed by British Colonial Officer Taffy (also designed the Mapo Hall) is the only structure of its kind in Nigeria and West Africa, located on top of the city in the Agala Forest.

• Ibadan hosted the first fruit canning factory in Nigeria, Lafia Canning Company, established and owned by the Western Nigeria Development Corporation, and supplied by the citrus and pineapple farm of Apoje, near Ijebu Igbo (in present day Ogun State).

Ibadan consists of several almost-independent, self-sustaining big communities:

• The City itself 

• University of Ibadan campus

• The Ibadan Polytechnic campus

• The University College Hospital (UCN) community

• The Moor Plantation Community, including the

IAR&T campus

• The IITA community • CRIN community

• The Nigerian Railway compound and living quarters

• The Odogbo Barracks community of the Nigerian

Army

• The Lead City University campus

• The religious communities of Immanuel College and the Dominican Community.

Ibadan is the only city in Nigeria that has over 15 Federal Tertiary Institutions/Research Institutes, namely:

1. University of Ibadan, formerly University College,

Ibadan,1948 (Nigeria’s Premier University).

 2. Nigeria Institute for Social and Economic

Research, (NISER)

3. Institute for Agricultural Research and Training

(I.A.R &T) Moor Plantation

4. National Institute of Horticulture Research and

Training (NIHORT)

 5. National Cereal Research Institute (NCRI) 1978

6. National Root Crop Research Institute (NRCRI)

7. Forestry Research Institute of Nigeria (FRIN)

8. University College Hospital (UCH) 1948, including School of Nursing.

9. Federal School of Statistics 10. Federal School of Hygiene

11. Federal Co-operative College

12. Federal College of Agriculture,1921

13. Federal College of Animal Health and Production Technology

14. Federal College of Forestry .

15. International Institute of Tropical Agriculture, IITA (an international/global Institute)

16. Cocoa Research Institute of Nigeria (CRIN)1976

17. National Institute of Science Laboratory

Technology (NISCLT)

18. Ibadan Polytechnic (owned by Oyo State) but started as the National College of Science and Technology.

Ibadan has several private higher institutions of learning such as:

• Immanuel College of Theology

• Lead City University 

• Ibadan City Polytechnic

• BOLMOL Polytechnic

• Dominican University

• Tower Polytechnic

• All-Ibadan College of Education

• Mufu Lanihun College of Education 

• Ibadan has the Largest Supermarket in Africa (Shoprite Ibadan Ring-Road branch).

• Ibadan has the first stadium and International Stadium in Nigeria (1945) the Liberty Stadium (now Obafemi Awolowo Stadium) with 35,846 capacity.

• Ibadan is the home of Book Publishers, having over major 20 printing companies i.e. Oxford University Press, Ibadan University Press, Heinemann, Evans, Spectrum, Bounty, Odua Press, Macmillan etc.

• Ibadan hosts the Regional Headquarter of Central Bank Of Nigeria, Dugbe, under which states like Ondo, Delta, Ogun, Kogi,Edo Ekiti, Ilorin, and Oyo operate.

• Ibadan to Oyo is the first motorable road in Nigeria 1905 built by Sir Percy Girouard

• The busiest road in Nigeria after Lagos-Abeokuta expressway is Lagos-Ibadan followed by Abuja-Kaduna express road 

• An Ibadan man, Mr Taiwo Akinkumi designed Nigeria Nation Flag (1959)

• Ibadan has the first tallest building in Africa, "Cocoa House" 1952.

• Ibadan hosts the first set of Secondary schools in Nigeria.

• St. Anne's School, Molete 1868,

• Ibadan Grammar School, Molete, 1913,

• Ibadan Boys High School, 1938,

• Government College, Apata, Ibadan 1927,

• Queen School, Apata, Ibadan 1956,

• St Patrick Grammar School 1962, • Ibadan City Academy, Eleta, 1946,

• Wesley College, Elekuro, (a teacher training college)

1905.

• St. Theresa’s Girl School, Oke-Ado, 1932.

• St. Theresa Minor Seminary Oke-Are (a secondary school) was established between 1902-1903,

• Yejide Girls Grammar School, Kudeti, 1956,

• Loyola College, Agodi,1954, 

• Lagelu Grammar School, Agugu, 1958

• Igbo Elerin Grammar School, via Ibadan, 1957.

• Ibadan is the city with the highest number of Professors in the whole of Africa.

• Ibadan is the fastest growing city in Nigeria (NBS).

Compiled by Gaphar Ojetola

WHY ORA PEOPLE DON'T BOW TO OBA OF BENIN

It was recorded that Okpameh (also called Uguan) the son of Oba Ewaure left the Benin kingdom after he was banned for committing murder.

He went up to Northern part and settled at a particular place he named Odorlerene (somewhere at the present day Ora).

Okpameh was a very powerful and renowned hunter, who was respected for killing dreaded Leopard (Ekpen), (see attached photo).

He took a wife an Uokha Lady who bore him a Son he named Ora Ekpen (because of the circumstances surrounding his birth). Ora Ekpen later bore sons that make up the communities in today Ora.

Okpameh later received information of the death his brother who before then was the Oba of Benin.

It was told that the brother died without an heir to the throne.

The elders of Benin kingdom sent messages to Okpameh to come over and to takeover the throne.

Okpameh who initially declined the offer eventually agreed after many pleadings and some signs.

Okpameh departed for Benin and left his son Ora Ekpen behind.

Okpameh was then crowned Oba of Benin and was named Oba Ozolua. This made every Ora descendant a prince thereafter.

Oba Ozalua died some years later. At his burial, his first son Ora Ekpen insisted that he would take the body of his father to his Odorlerene, but his younger brother the crown prince Esigie   objected and stated that the body must be buried in Benin.

After much debate, it was resolved that the body of Oba Ozolua should be buried within the Oba palace in Benin, however Ora Ekpen would maintain his position of seniority. This position includes but not limited to Ora Ekpen and his descendant not bowing to the Esigie (Oba elect) descendants. 

This was sealed from that day, and remains so till today.

Compiled by: Elabor Joe Agbebaku

NB: We welcome any other version of the story. You can also make comments to vary or validate the story.

The Brief History of Igboho

Igboho occupies a key place in the history of the old Oyo Empire. Whilst Oyo is an integral part in the history of Yoruba, Igboho’s contribution to the sustainability of Oyo Empire can neither be erased nor expunged.

The origin of Igboho started with the migration of Gbage from Ilesha. There was a chieftaincy tussle then, where the younger brother of Gbage was installed as the Owa.

The (aggrieved elder) brother left the kingdom to give peace a chance. That senior brother that left the palace of Owa was called Gbage Olabinukuro and founded his own village called Ebiti. All his supporters, including hunters, followed him to this new abode.

At that period in Yoruba history, there was Fulani invasion of old Oyo Empire. Alaafin Ofinran and his people were forced to vacate their home. When Alaafin got to Ebiti, he met Gbage who had migrated from Ilesha. Alaafin Ofinran saw that Gbage was a powerful man who had a lot of charms and was very formidable in the act of warfare and hunting. Alaafin Ofinran was so amazed that the settlement was relatively peaceful and calm. He then inquired who was the head, usually called Baale and Gbage was called to meet with Alaafin.

He was welcomed by Gbage. Alaafin Ofinran told Gbage that he was looking for a place to settle down with all his people and entourage. Gbage, who knew the terrain because of his hunting expeditions, promised that he was going to help him. They then embarked on a search for a place to settle the Alaafin and his large entourage.

When they got to a river (Sanya) after Kishi, one of the wives of Alaafin gave birth to a baby boy named Tella Abisipa, that is, a child that was born on the path.

When they got to the middle of Igbo-Oba which is still named so till date, the oracle told them that was the place they were going to stay. As the herbalist was making divination, two birds were fighting on a tree under which they all sat, the two birds fell in front of the herbalist, one was Igbo bird (Eye Igbo), the other one Oyo bird (Eye Oyo). The two birds were killed and their blood used as a sacrifice to Ifa.

From these two birds Igbo and Oyo, the name Igbo-oyo was formed and it later became Igboho. It was at that place that Alaafin Ofinran was said to have been buried. After about four Alaafin had died in Igboyo; Tella Abisipa that was born at the bank of River Sanya (who had become the Alaafin) said he wanted to return the seat of governance of Oyo Empire back to Oyo-Ile.

However, the Oyo-mesi did not want him to go back, therefore, they took some of the deformed/disabled persons in the palace to Oyo-Ile and when Alaafin’s emissary got there, they (the disabled) chased them away pretending to be spirits with a warning that ‘this place is not your home go back’, until Alaafin sent Alepata and his hunter-like, Akasa, Okere, Emo and Iloko to go and unravel the mystery of the spirits.

The arrival of Alepata (back to Igboho) with all those so called spirits made the Alaafin to change his name from Gbage to Alepata and ever since then, they referred to Alaafin Abisipa as the king that arrest spirits ( Oba-Amoro).

Alaafin Abisipa eventually left for Oyo-Ile with all his entourage while Alepata and his hunters accompanied him. They were in Oyo-Ile for about three years when crisis erupted in Igboho, Alaafin now told Alepata to go back to Igboho to become their leader and ever since then Alapeta have become the head of Igboho till date.

There are various quarters in Igboho which includes Igbope-Baale, Modeeke-Ònà Onibode, Booni-Ibabooni, Iyeye-Baale, Ago-IgiIsubu, Okegboho (smallest quarters)-Onigboho, Jakuta, Waala, Idi elegba, Akitipa among others are also some of the quarters in Igboho.

References:

Reverend Samuel Johnson(1921) History of Yoruba. London, Lowe and Brydone printers limited.

Robert Smith (1965) Alaafin in Exile: A study of Igboho period in Oyo history. The journal of African history.

NOSTALGIC REFLECTIONS!

I was born and raised in several parts of Yorubaland, Nigeria, from Ibadan to Abeokuta, Ile Ife, Ikire, Oye Ekiti, Eruwa and Lagos. And I am very proud of my humble beginnings .. a time when everyone treated each other like family.

We went outside to play in the streets, built dens, climbed trees and built tree houses, we didn't eat fast food.... we ate Groundnuts, Kulikuli, Kokoro, Puff Puff, Buns, Balewa, Ekana Gowon, Agidi jollof with biscuit bone, Dankwa and home made food and "Banga soup and starch made from cassava. We got ice cream from the ice-cream man. We played ten-ten, Suwe, game buss, hide and seek, and then enjoyed visiting our neighbors, Families and Family friends.

There was no bottled water, we drank water from the tap or buy Iced water if we had a drink we would share the same bottle of juice...after giving it a wipe with our mucky sleeves, We had a TV only to be switched on at 4pm on weekdays and 10am on weekends; rode our bikes or played in the rain for hours, "barefoot". There was no such thing as a mobile phone or any other electronic device.

We weren't AFRAID OF ANYTHING (except maybe the Nurse, the Nuns at school and our parents) If someone had a fight, that's what it was...a fist fight. Kids didn't have gun or knives, we played cowboys & crooks. The street lights were your curfew or until your Mom shouted out of the window. School was mandatory.

The days of going to school in groups just so we can gist and buy Dankuwa, and condense milk with our pocket money. And days of Kidnapper's scare everywhere and mom would warn us not to collect sweet from a stranger if you don't want to turn to a tuber of yam.

We would NOT disrespect our elders because we knew we'd get an ass whooping, with the belt, shoe or wooden spoon not forgetting the koboko invisibly hidden in every corner of the house. (Inter-street football match was superb during our time).

Re-post if you're proud that you came from a close knit community and you will never forget where you came from!

B'OLU BADAN BAKU, TA NI O JOYE?

Except people in my age bracket and above, many here may not connect with this. But read all the same!

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 Laoye’s drum in 1956.

MI MI DO DO MI MI, RE MI MI RE DO!

This was given so many interpretations which included:

BOLU BADAN BAKU, TA NI O JOYE?-

Who will ascend the throne when Olubadan passes on.

OJOGEDE DUDU, INU N TA BOUN-

He eats unripe plantain and suffers stomach disturbance.

NINU IKOKO DUDU LATI N S'EBE-

Soup is prepared from the black pot.

KO SO NIGBESE NIBI, LO SILE KEJI- 

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

BELO GBADAMOSI, OLORI OLE-

Belo Gbadamosi - the head robber.

EKO JEBADAN LOWO, THIRTEEN POUNDS-

Lagos owes Ibadan thirteen  pounds.

BABA MUKOKO TITI, GBOGBO EYIN JERA-

Baba smoked pipe for too long, his teeth got decayed.

AT ANY RATE,  WHAT OBA LAOYE FACTUALLY SAID WITH HIS DRUM WAS "THIS IS WESTERN NIGERIA BROADCASTING SERVICE!"

Waww! Yoruba l'ewa pupo. O dun gbo, O si dun ka pelu.

Yoruba language portrays beauty, sweet song to the hearing and easy to read.

OLOOLU – THE FATHER OF ALL MASQUERADES IN IBADAN

Egungun (masquerading) is a popular practice among the Yoruba people of southwestern Nigeria. They see it as a channel to connect themselves to their ancestors.

Oloolu is one powerful egungun or eegun in the Yoruba city of Ibadan. Oloolu is not in any way strange to Ibadan natives and dwellers. At the mention of Oloolu, Ibadan people, women especially, shiver in fear which ascertains the claim that Oloolu is the most feared masquerade in Ibadan and one of the most revered in the entire Yorubaland and Africa.

Oloolu masquerade is feared because of its powers, history and sacrality. Women are not allowed to see Oloolu because of the female skull attached to the top of its costume. It is believed that if a woman stares at Oloolu, she will miss her menstruation and might even die.

It is also believed that on the first appearance of Oloolu, the first person it sees will fall ill and if necessary rites are not performed on time, the person might die.

History of Oloolu Masquerade

The history of Oloolu masquerade has it that a brave warrior named Ayorinde Aje who fought battles alongside Oderinlo, Ogunmola, Ogbori-efon and other Ibadan warriors, went to war in Ogbagi, a town in Akoko, in present Ondo State.

During the war, no one was able to face the powerful war masquerade of the town which was Oloolu. Ayorinde Aje was the only one who challenged and defeated the masquerade. He then took the Oloolu bearer captive and led him to Ibadan.

On the way, the bearer’s refused to proceed with the journey and in annoyance, Ayorinde Aje beheaded her and commanded her husband to add her head to the costume of Oloolu. This was how Oloolu masquerade began in Ibadan and why women are forbidden to look at it.

Oloolu masquerade comes out every July to celebrate Oloolu festival which is believed to bring blessings upon the land. At every appearance, Oloolu masquerade goes around the heartbeat areas of Ibadan such as Popo-Yemoja, Beere, Oja’ba and others.

Whenever Oloolu is out, no other masquerade is allowed to perform, or else, it will meet its waterloo. History has it that during the reign of Olubadan Dada, a masquerade called Iponri-Iku came out when Oloolu was performing. This enraged Oloolu and he challenged Iponri-Iku.

Gossip House gathered that Oloolu dropped a mystical cowry on the ground and dared Iponri-Iku to pick it up. As Iponri-Iku bent down to pick the cowry, he broke his spine and died eventually. Since then, no masquerade dare challenge Oloolu.

The tradition of Oloolu forbids its bearer to meet his woman 30 days before coming out. Also, during the display, the bearer must not wear shoes or carry any load other than the Oloolu costume which includes different pieces of clothes, a net, a human thigh bone, and a female skull attached to its head which makes it look more dreadful.

The skull is that of the woman whom history said was beheaded by the warrior Ayorinde Aje. Back in the olden days, Oloolu used to wear a mask that detects the presence of women. But it was said that the mask was lost to Europeans who took it to their land.

No one can deny the fact that Oloolu is the most popular, feared and celebrated masquerade in Ibadan.

IT IS THE POSITION, NOT THE PERSON

It was Gen. Oladipo Diya's birthday at his Ikeja GRA residence.

There were only a handful of folks in the house. The atmosphere was sober and somehow quiet. The adjoining streets around his house were deserted.

Gen Diya sat on a chair in the corner of the sitting room with his gaze fixed on the adjacent wall in sobriety. His mien was difficult to decipher. He shook the hands of the few well wishers, smiled and responded to their felicitations.

An inquisitive young journalist sneaked up to the General.

"Good evening sir. My name is Rasheed. I am a journalist. I have covered your birthdays for our Newspaper for the last few years.

Today, my Editor did not send me. I came on my own" the young man introduced himself.

The General's face lit up with a smile. He stood up, shook the hands of the young man and genuinely welcomed him.

"Those years when I covered your birthdays, it was not easy to get close to you, not to talk of interviewing you.

To take a photo of you was extremely challenging. Journalists swarmed the whole place like bees. All the Streets around your house would be filled with cars, and inside of the house would be jam packed with people who came to rejoice with you on your birthday.

But today, there are only few cars on your street and less than 15 people in your house. Yet today is your birthday. What do you have to say?" the journalist asked.

Gen. Oladipo Diya wiped the smile from his face and looked intently at the young man. He put an arm on the journalist's shoulder and solemnly said:

"Well my young friend. I called you "friend" because you are my friend for you to be here today.

You see those hundreds of people who thronged my house on my birthday and blocked my street with their cars was when I was the Chief of General Staff?

Those were the friends of the Chief of General Staff. The very few people you are seeing here today are the friends of Oladipo Diya.

Oladipo Diya and the Chief of General Staff used to be the same person then. Today, they are two different people. Most people associate with us because of our position and what they can get from us. Don't ever forget that".

The General spoke the reality of life in those short sentences.

If we know this, we will know peace. .... (A reflection of an unconventional mind)

Babatunde Jose, one of Nigeria's most significant media figures

For nearly 15 years he ran the Daily Times Group, from the period of independence to the moment, in 1975-76, when the military government took over and eased him out. The irony was that only three years before, Jose had presided over what was called "indigenisation", the acquisition of a foreign-owned company by Nigerian shareholders. The newspaper had been acquired in 1948 by Cecil King, the boss of the Mirror Group in London, as the linchpin of his West African media empire. Jose had been King's star protege, and the two remained in close touch until the latter's death in the 1980s.

Jose was born in Lagos. His father was a trader whose family was originally from Ondo State, and he was educated at Yaba Methodist school and St Saviour's College before joining the Daily Times as a trainee at the age of 16. Although he moved to other papers, he returned to the Daily Times after the Mirror Group takeover, and rose through the ranks, becoming editor in 1957 and a board member in 1958. To be a journalist in Nigeria in the nationalist fervour of the 1950s was exciting and he learned his trade well. With the coming of independence and Africanisation, he was appointed the company's first African managing director in 1962, becoming chairman as well in 1968.

The Mirror Group brought tabloid newspapers, with modern production techniques, to African publishing and in Nigeria it worked wonderfully. The group expanded with new publications as well as printing and packaging, and the Daily Times/Sunday Times became Nigeria's best-selling newspapers by far. By 1975 circulation was 275,000 for the daily and 400,000 for the Sunday, a record only surpassed by MKO Abiola's Daily Concord in the early 1990s.

Although Jose was non-partisan, he was politically aware, and he believed firmly in newspapers. Although not a university man himself, he was keen on educated journalists and went out of his way to set up a training school and to employ graduates. A generation of Nigerian journalists still talk of him with respect. In his later years his white beard reinforced his elder statesman image.

His fall came after the change of regime in 1975, but it was also due to the very enterprise he had created, almost too powerful to remain outside the orbit of the state. When General Yakubu Gowon was replaced by General Murtala Mohammed, who embarked on a national clean-up, Jose's own opponents within and without the Daily Times, who unfairly accused him of trying to take it over himself, found an audience.

The story of the forced sale of 60% of the shares and Jose's eventual departure in March 1976 is recounted in detail in his autobiography Walking a Tight Rope (1987). Although the telling is restrained, his feelings occasionally show through. The Daily Times had been his life, and he watched over its experience as a government-owned newspaper with alarm. When I met him, he would always talk of it with passion and sadness, as the paper declined.

He was already a prominent member of the Nigeria media establishment before 1976, and went on to a full life as a businessman and media guru, holding such positions as chairman of the Nigerian Television Authority, but it is for his Daily Times experience he will be remembered. His influence has been profound, and his memory in the world of the Nigerian media, often turbulent and difficult, but always vibrant, will surely endure. A devout Muslim, he is survived by his wife and children.

Source: Kaye Whiteman for guardian UK

THE BRIEF HISTORY OF ÌSÉYÌN

Iseyin, an ancient city in Yorubaland is rich in history, culture and tradition. This richness is evident partly in the socio-cultural relations displayed by the people of the City, and in the tuneful, didactic panegyrics commonly used to describe and hail it. Although there are many versions of Iseyin history, here is one commonly adopted by majority of historians of the land.

The emergence of Iseyin was not arbitrary; however, its geographical endowment was an attractive feast to the earlier farmers and hunters being a fecund forestland harbouring both mild and wild games, thereby promising to agriculturists and game-hunters to thrive upon. 

The slight modification in its landscape whereby Iseyinland tucks into itself within an expanse of land surrounded by four high hills has a link with history.

Aaba Odo-Iseyin with his people plumbed the depth of loneliness as the first set of settlers to exploit the earlier bewildered forest now called Iseyin. He was an ordinary hunter of no royal or chieftaincy extraction migrated from Ile-Ife for hunting purpose, so he could not have established himself as the owner of the land and probably the Oba.

But he built for himself and his people a Camp Base at Ipokun where they rest and reside after daily work. The base was later relocated to Igbo-Odofin. Aaba belonged to Oro Creed.

Ipale, another valiant hunter, later joined Aaba and led his own people to settle at another part of the forest to continue their work. Like Aaba, he had no link with royal hegemony and he was also of Oro Creed. It is noteworthy that no name had been given to this forest at this time when these hunters were moving in.

Oke-esa and Jagun Ilado, in order, migrated in to settle as hunters. They together with their peoples settled at different portions of the land. Jagun had his Base at Igbo-Iwoye(in present Ilado Area). They were not different from the previous hunters in mission, origin and creed. Aaba took it upon himself to convince the other hunters to visit Ebedi in submission, and he invited them to a meeting at their meeting place.

They all came, and he discharged the message. Despite all his explanations, only Ipale and Jagun were convinced to visit Ebedi and they did so. Oke-Esa considered such invitation disdainful and refused to tow the path of his colleagues. When Ebedi got wind of this, he was not hesitant to place a statement on Oke-Esa, and put an eternal ban on him and his descendants from being a chief or community head in history of Iseyin.

And since then no Aseyin has dared it appoint anybody as Baale in Oke-esa Community till today. All the other three hunters were appointed the heads of their respective communities. Their titles are Aaba Odo-Iseyin (Dunmoba Community), Ipale (Ekunle Community), Jagun (Ilado Community). Ipale was also given the right to apportion land to strangers who wished to settle in Iseyinland. Among the beneficiaries were Baale Koso and his people, Onikosa and his people, Baale Ladogan and his people, and many others.

Aaba later made arrangement to settle Ebedi at Ekunle, he accepted and settled there. Ebedi was of Sango Creed (Sango god of thunder), but for the humility of the three hunters submitted to him who were of Oro extraction, he approved Oro Oracle as the official oracle with which Iseyin was created, and decided to honour it by celebrating it yearly(the time during which women in the town are confined in for some hours daily for a week, and peaked the seventh and seventeenth day with full day confinement).

And this was the beginning of yearly Oro festival in Iseyin as depicted in one of its panegyrics `Iseyin Oro Omo Ebedi`. In addition, he endorsed `sacrifice to Oro` a part of rites necessary to make any Aseyin.

Then, after when Ebedi had settled down at Ekunle, as a valiant and responsible leader he deemed it necessary to provide security for his subjects against external aggression and intrusion rampant then. 

So he set out to Dahomey (now Benin Republic) to seek powers to ward off insurgence and enslavement from this newly established town christened Iseyin, the name emanated from palm kernel proccessing. The assignment took Ebedi a very long length of time which his people construed to mean that he had been beset with a calamity beyond his control so made his return impossible.

And a community without a leader is on the brink of disorder, they decided to appoint an Oba. They chose Ebide’s brother Ogbolu as the first Aseyin of Iseyinland. The event turned dramatic at the time Ogbolu’s intallation ceremony was at his peak, Ebedi resurface with an army of supporters including sophisticated security experts and servants both males and females.

Not too far at the outskirts, Ebedi caught winds of drum beats and tunes signifying a grand celebrating in the town. Ebedi ordered his entourage to stop a bit, he sighted a pregnant woman plucking leaves nearby, and he approached her and elicited from her what was happening in the town. 

Ebedi was sad and disappointed with the development. With courage and a great sense of patriotism, he sent all his security outfits he brought from Dahomey and their usage through the women to his sibling, the new Oba. He informed the woman to instruct Ogbolu that he could no more enter the town to avert anarchism or possible breakdown.

Consequently, Ebedi transmogrify into a high hill (Ebedi Hill). Thus, it has been in tradition that all installed Aseyins must make sacrifice to Ebedi Hill yearly. His entourage followed the same footstep. Ogba, one of his charms experts transformed to river (Odo-Ogba) and channeled across through the length of Iseyinland. His chief servants; Oluofi, Eyinjue and Atamafon also transform into high hills at different location on the outskirts of the town making Iseyin to be surrounded by four historical hills.

Others in the entourage who transformed into rivers are Igbobi, Atori and Ajumoda. Ogidiyi, Adabo, Iserin and Okutapamo also transformed into some other things out of disappointment and inability to go back to Dahomey. This made Ebedi a very popular hero and most mentioned name in the history of Iseyin, and that Ebedi is a substitute to Iseyin as the name of the town.

The first eleven to ascend the prestigious throne were from patricia lineage. 

Abu Oniside was the 11th Aseyin. He went to war in Ondo for so long a time that the palace became benighted. Then the princess Ogbekun Omosopo Adeyi called on the council of chiefs to find a replacement for the Oba in war as they presumed him dead thereupon his inability to return. The chiefs reasoned and made moves to install another person as Oba. But, because Aseyins then did not live long, all the princes where chary of ascend the throne.

Also, nobody wanted to release his son for the job. The chiefs invited princess Ogbekun and informed her about the development and she was charged to release her son. She accepted and went to Alaafin of Oyo to inform him of the development and that Alaafin should endorse her matrimonial family lineage to be producing the Aseyin of Iseyinland as agreed upon by her and the council of chiefs.

Based on the reasons adduced, Alaafin endorsed the move. Princess Ogbekun invited his son, Ajisibi Alao who was far away at Ajase. Ajisibi came home with his first son Akando Ariwi. On getting home, Ajisibi was informed that he would be the next Aseyin of Iseyinland. He accepted to become the 12th king of the land. Akando took over after the death of his father in 1833 as the thirteenth Aseyin.

BRIEF HISTORY OF SAKÍ LAND

Saki is one of the most ancient Yoruba town and it  is located on longitude 30. 42 East and Latitude 8.41 North it is about 1,500 meters above sea level. There are many hills in and around Saki. Asabari which is the highest among them is above 2,000 meters above sea level. Saki is about 184 kilometers North-West to Ibadan (The capital of Oyo state) and is the largest town on the border of Nigeria with the Republic of Benin. It is situated in the Savanna land with scattered trees.

An important stream called “Taba” flows through the town. It is this stream that supplied water to the citizenry of Saki throughout the year before the provision of pipe-borne water. The stream is still very useful until today. Another important stream which still flown through one side of Saki is “foofoo” which is now dammed to provide pipe-borne water for the town and villages. It has a population of over 350,000 inhabitants. Ogun, the eldest son of Oduduwa was said to have founded Saki between the period of late 12th and early or half of 13th centuries.

The historical fact behind this was that Lamurudu, the father of Oduduwa and his followers migrated to Niger area Bussau from Egypt this was as a result of religious crisis. At Bussau, Lamurudu assigned Ogun to go and make proper survey of “Yoruba kingdom” which he had been hearing before. Ogun rise up for the assignment and went to Saki where he discovered that Saki was a small villages and it was just like a hunter’s camp.

From Saki he went to Ibarapa, Lagos, Benin, Ife and again back to Saki. After the completion of the journey, Ogun came out with a report given to Lamurudu that there was a powerful group which was called “Igbo”. He said that the group was not easy to govern.

As a result of this, Ogun and Orisanla were sent to rule these people at Ife with a charm (Gbetugbetu) but because of excessive drinking habit of Orisanla he could not carryout the assignment.

The charm was taken from him by Oduduwa and both Oduduwa and Ogun went straight to establish Yoruba Kingdom at lfe. After the establishment of Yoruba kingdom, Oduduwa sent his children to different four corners of Yoruba Kingdom. Ogun was in Saki ruling. But it came to a time when Oduduwa became blind and Ogun took effective control of the kingdom. Saki, the ruling town of Ogun was taken temporarily as a seat of government of Yoruba kingdom.

All directives came from Saki to other Yoruba towns because the acting head of the kingdom was at Saki. But eventually, the blindness of Oduduwa was cured by Ajibogun.

However, Oranmiyan (the last son of Oduduwa) and Oke-kisi (the cousin of Oranmiyan) jointly founded old Oyo Empire. But traditions reveal that there was conflict between Oranmiyan and Oke-kesi over a woman and this caused Oke-kesi to leave old Oyo for Saki hiding at Asabari hill.

With this, Oranmiyan sent some of his people to persuade Oke-kesi and return him to old Oyo off handed and Oranmiyan pronounced that “leave him” he’s running about”. (Onsakiri). It could be therefore adducted that from the statement of Oranmiyan “N Sakiri” that “Saki was derived. More over, this time, Ogun was at Ife assisting the aged-man (Oduduwa) in the administration of Yoruba kingdom. Later, misunderstanding arouse between Ogun and his wife Efunseeke over an act of adultery between Efunseeke and Gbayegborun (a Goldsmith) was committing adultery with his wife Efunseke who was a trader in gold silver rings and other articles.

Ogun was annoyed with his wife Efunseke she later packed her bag and baggage’s and went back to Saki. Ogun looked for her and he could not locate her where about. When Ogun knew that his wife returned to Saki, Ogun too went to Saki. When Efunseeke saw Ogun coming towards her she knew that Ogun would either forced her to go with him or kill her. But Efunseeke didn’t wanting either force her to go with him or kill her. Efunseeke sank into the ground at what is now Ogidigbo. Ogun saw his wife sinking down, and he also sank at the same place.

The place where hunters and other Ogun worshippers sacrifice to Ogun annually. Saki was the first settlement of Ogun and there he ended his life. This is the reason why people usually say; Ogun is a stranger at Ire but a native of Saki”. Akinbekun was said to be the first king of Saki. He was the son of Oranmiyan whom Egilolo (daughter of Kisra, the king of Ibadan) bore to him. Tradition reveal that Akinbekun met Oke-Kesi at Saki acting as the head of the town, but with arrival of Akinbekun from Ibariba to Saki, Oke-kesi handed the post of the king over to Akinbekun and he became the first recognized Okere of Saki.

Further more, a very important event was attached to the period of Akinbekun as a king of Saki because the emergence of River-Ogun was as a result of conflicts between the king (Akinbekun) and his wife (Ekunsimi). It was said that Ekunsimi entered a forbidden room and she was rebuked with her heavy breast by the king. This caused Ekunsimi entered to leave the town and became a river (River Ogun near Iseyin).

Since that time, it has been forbidden for any reigning king (Okere) to look at the river while passing through it. When Akinbekun was the king of Saki then, Oke-kesi happen to be (Oní Saki) because Akinbekun met Oke-kesi at Saki.

LOCATION:

The terrain is hilly. The town lies near the source of the Ofiki River, the chief tributary of the Ogun River, about 40 miles (60 km) from the Benin border. It is referred to as the food basket of Oyo State because of its agricultural activities. It is the headquarters of Saki West local government authority.

CULTURE:

Originally part of the Oyo Empire, Shaki became a Yoruba refugee settlement after the destruction in 1835 of Old Oyo (Katunga), 70 miles (113 km) east-northeast, by Fulani conquerors. By the early 1860s the Yoruba Mission had established an Anglican church in the town.

The traditional ruler is the Okere of Shaki town, Oba Khalid Olabisi Oyeniyi, the newly installed Ọ̀kẹ̀rẹ̀ of Shaki-Okeogun, Oyo State after the demised of Ọba Kilani Olarinre Olatoyese Ilufemiloye who died on Friday, 5 April 2013, 2 days to the first anniversary of his coronation. Since the death of Kilani Olatoyese Ilufemiloye Olarinre, the town has been without a Traditional Ruler as the process of selecting a new traditional ruler has been stalled by court litigation. However, the new king finally emerged on 18th December, 2019 after due consultation by the King makers and the state government.

Ogun (god of Iron) is from this town. Traditionally, the work of inhabitants in the olden days were blacksmith, goldsmith, farming, hunting and clay pot mouldering.

TRADITIONAL SYMBOLS:

The crown: This is only for the king, it shows authority over all citizens of the kingdom.

The kings staff: This is used to stamp a declaration at a meeting.

The red beads: It was traditionally used by only the royal family, it was made with washed up red clay and tree stems. Now, it is just a traditional symbol worn by everybody.

The throne: This is the kings seat, it is seated in the kings chamber. Anybody that seats on the throne except the king, dies of skin illness.

The crown ring: this is given to the last prince. In the past it was given to the bastard prince to lay claim to the throne if all other heirs to the throne are dead. This ring as only been used twice.

The throne/heir ring: It is given to the first prince to lay claim to the throne. The first prince given the ring to his immediate brother has automatically passed on all claims to his birthright.

COMMERCE:

Shaki is an exporter of cotton, swamp rice, teak, and tobacco. The flue curing of tobacco has been important in the area since 1940. Indigo is grown in the area for local dyeing, and the town is a centre of cotton weaving. Yams, cassava, corn (maize), sorghum, beans, shea nuts, and okra are grown for subsistence. Cattle raising is increasing in importance, and there is a government livestock station. Shaki has a government Hospital, many Private Hospitals and branch of UCH is under construction.

A 1,600-foot (490-metre) inselberg rises above the surrounding savanna.

The town is prominent in the production of aluminum pots (Ikoko) for cooking. Users of pots and sellers from far and near visit the town to purchase the product. Shaki Sango Market has also brought the town into limelight as buyers and sellers attend the market every Thursdays.

INSTITUTION:

Shaki is the location of a Baptist Hospital and a Muslim hospital. The Muslim Hospital was commissioned by M.K.O Abiola in 1987. (Inclusive are various private hospitals, clinics and maternity and public primary health care centers).

It is home to the following educational institutions:-

- The Oke-Ogun Polytechnic, Saki [TOPS] www.tops.edu.ng formerly The Polytechnic, Ibadan [Saki Campus]

- The Kings Poly, Nigeria, Saki The Kings Poly(Private Institution) www.thekingspoly.com

- School of Basic Midwifery, Muslim Hospital,

- School of Nursing and Midwifery, Baptist Medical Centre,

- Baptist Medical Centre School of Medical Laboratory.

- Baptist High School,

- Ansaru-ud-deen High School,

- Okere Grammar School

- Parapo Community High School,

- Asabari Grammar School, Shaki,

- Ayekale Community High School, Shaki

- International Muslim College,

- Baptist Medical Centre Secondary School,

- Ansaru-ud-deen Comprehensive College,

- Benefit Comprehensive College, Sango, Shaki,

- Al-khalipha Ashimi international college, Shaki.

- Faith schools and college, challenge area, Shaki. 

- Sharon Rose College,

_Command Science School, Saki

- Kings and Queens College,

- Primerose Model College,

- Aisha Model School,

- Turath College, Shaki,

- Revival of Islamic Heritage School, off Ogbooro Road, Shaki,

Muslim Secondary School,

- Islamic High School,Koomi Road, Shaki,

- Gbooro Muslim College, Shaki

- Community Secondary School, Army Barracks,

- Christ Grammar School, Shaki,

- Community High School, Otun, Shaki,

- Distinct Model school, Shaki,

- Comfort upward Schools, Koomi, Shaki,

- Baptist Medical Centre Nur/Pry School,

- Heritage International School, Apinnite, Shaki,

- Ideal Academy Group of Schools, - Opo-Malu Area, Shaki,

- Command Day Secondary School, Shaki

- NUD Primary School, Sango,

- African Baptist Primary School,

- L.A. Primary School, Isale Taba,

- L.A. Primary School, Isale Onikeke,

- Kinnikinni Baptist Primary School,

- L.A. Primary School, Igboologun,

- Ajegunle Baptist Primary School, Shaki,

- CMS Primary School, Otun, Shaki,

- Oge Baptist Primary School, Shaki,

- L.A. Primary School, Agbonle

- Army Children School, Asabari Barracks, Shaki,

- L.A. Primary School Sani-Sala,

- L.A Primary School, Wasangare e.t.c

BY SIR A. A. Kolajo

The True Story Of One Of Nigeria’s Most Notorious Armed Robbers, Lawrence Anini

Nigeria has recorded two types of armed robbers: Lawrence Nomanyagbon Anini and others. No armed robber has ever held the entire country on ransom as Anini. In fact, his reign was so bloody that he was even discussed at the State Security Council meeting.

He held the old Bendel State captive in the 1980s. Bendel is now known as Edo and Delta State. His main area of operation was Benin City to be precise.

His early life

Anini was born in a village about 20 miles from Benin City in present-day Edo State.He was  dreadfully called ‘The Law’ or ‘Ovbigbo’. An only son of his Evbueisi-born mother, he had two sisters. His father died when he was still a young boy. Anini was brought to Benin where he was admitted at the Oza Primary School but from a young age, he started manifesting the signs of truancy. He struggled to finish his primary school then entered the Igiedumu Secondary School. He did not spend more than three years when he dropped out of school, preferring to be an apprentice at a local mechanic workshop. That was around 1976.

He started work as a lorry driver (some say taxi driver) after his master fired him and slowly transformed into a leader of the local motor parks, controlling and commanding touts.

Following the sudden overthrow of the politicians in the early 1980s and banning of politics in 1984 by the Buhari regime the highly-skilled driver (now of of criminal gangs and godfathers) discovered that armed robbery was far more lucrative and decided to form his own deadly gang which included, Monday Osunbor, Friday Ofege, Henry Ekponwan, Eweka and Alhaji zed zed or Zegezege who was never captured.They started out as car hijackers, bus robbers and bank thieves. He sealed a pact with corrupt police officers and ruled with reckless abandon. The complicity of the police is believed to have triggered Anini’s reign of terror in 1986.Highway robberies, car jackings, bank raids, Anini was a specialist in all aspects of pilfering with the gun.  Gradually, he extended his criminal acts to other towns and cities far north and east of Benin.

In early 1986, two members of his gang were tried and prosecuted against an earlier under-the-table ‘agreement’ with the police to destroy evidence against the gang members.

The incident, and Anini’s view of police betrayal, is believed to have spurred retaliatory actions by Anini. In August, 1986, a fatal bank robbery linked to Anini was reported in which a police officer and others were killed. That same month, two officers on duty were shot at a barricade while trying to stop Anini’s car. During a span of three months, he was known to have killed nine police officers.

In an operation in August of 1986, the Anini team struck at First Bank, Sabongida-Ora, where they carted away N2, 000. But although the amount stolen was seen as chicken feed, they left the scene with a trail of blood. Many persons were killed.

On September 6, same year, the Anini gang snatched a Peugeot 504 car from Albert Otoe, the driver of an Assistant Inspector General of Police, Christopher Omeben. In snatching the car, they killed the driver and went to hide his corpse somewhere.

Three months later, the skeleton of the driver was spotted 16 kilometers away from Benin, along the Benin-Agbor highway. A day after this attack, Anini, operating in a Passat car believed to have been stolen, also effected the snatching of another Peugeot 504 car near the former FEDECO office, in Benin.

Two days after, the Anini men killed two policemen in Orhiowon Local Government Area of the state. Still in that month, three different robbery attacks, all pointing to Anini’s involvement, took place.

A day after the operation, Anini, visited a village near Benin and threw wads of naira notes on the ground for free pick by market men and women.

Between August and December 1986, he led a four-month reign of terror. He also reportedly wrote numerous letters to media houses using political tones of Robin Hood-like words, to describe his criminal acts.

The then military President, General Ibrahim Babangida, saw the nation’s fear for the daredevil and ordered a massive manhunt for the kingpin and his fellow robbers. The police thus went after them, combing every part of Bendel State where they were reportedly operating and living.

However, the more they were hunted, the more intensified their activities became. Some of the locals in the area even began to tell stories of their invincibility and for a while, it felt like they were never going to be caught.

At the conclusion of a meeting of the Armed Forces Ruling Council in October 1986, General Babangida turned to the Inspector-General of Police, Etim Inyang, and asked, ‘My friend, where is Anini?’

At about this time, Nigerian newspapers and journals were also publishing various reports and editorials on the ‘Anini Challenge’, the ‘Anini Saga’, the ‘Anini Factor’, ‘Lawrence Anini – the Man, the Myth’, ‘Anini, Jack the Ripper’, and ‘Lawrence Anini: A Robin Hood in Bendel’. The Guardian asked, emphatically, in one of its reports: ‘Will they ever find Anini, “The Law”?’

His arrest

The Anini terrror finally came to an end thanks to the courage of Superintendent of Police, Kayode Uanreroro. On December 3, 1986, Uanreroro caught Anini at No 26, Oyemwosa Street, opposite Iguodala Primary School, Benin City, in company with six women.

Acting on a tip-off from the locals, the policeman went straight to the house where Anini was hiding and apprehended him with very little resistance. Uanreroro led a crack 10-man team to the house, knocked on the door of the room, and Anini himself, clad in underpants, opened the door. “Where is Anini?”, the police officer quickly enquired.

Dazed as he was caught off guard and having no escape route, Anini all the same tried to be smart. “Oh, Anini is under the bed in the inner room”. As he said it, he made some moves to walk past Uanreroro and his team.

In the process, he shoved and head-butted the police officer but it was an exercise in futility. Uanreroro promptly reached for his gun, stepped hard on Anini’s right toes and shot at his left ankle. Anini surged forward but the policemen took hold of him and put him in a sitting position.

They then pumped more bullets into his shot leg and almost severed the ankle from his entire leg. Already, anguished by the excruciating pains, the policemen asked him, “Are you Anini?” And he replied, “My brother, I won’t deceive you; I won’t tell you lie, I’m Anini.”

While in the police net, Anini who had poor command of English and could only communicate in pidgin, made a whole lot of revelations. He disclosed, for instance that Osunbor, who had been arrested earlier, was his deputy, saying that Osunbor actually shot and wounded the former police boss of the state, Akagbosu.

The daredevil robbers also revealed that some policemen assisted them in the criminal operations in Bendel State and the entire country.

Anini particularly revealed that George Iyamu, who was the most senior police officer shielding the robbers, would reveal police secrets to them and then, give them logistic supports such as arms, to carry out robbery operations.

Because of the numerous gunshots, Anini had one of his legs amputated in a military hospital. When his hideout was searched, police recovered assorted charms, including the one he usually wore around his waist during “operations”. All charms were disposed after his arrest.

His execution

Due to amputation of his leg, Anini was confined to a wheelchair throughout his trial. He was sentenced to death by Justice James Omo-Agege and executed on March 29, 1987.

FOOD FOR THOUGHT

A drunk guy went to a native doctor and requested to know how bright his destiny will be.

The native doctor drew a circle with a white chalk and another circle with a black chalk. He placed a dead millipede on the floor and asked the guy to watch carefully. He said he would say some incantations to make the dead millipede to start crawling. He told the guy that if the millipede crawls into the white circle, it means his destiny will be bright but if it crawls into the black circle, it means his destiny will be dark.

He began making the incantations and the dead millipede started crawling. When it got in between the two circles, it turned and started crawling towards the black circle. The guy watched. As it was about to crawl into the black circle, the guy picked it and gently dropped it on the white circle. The native doctor got furious and asked why he did that. The guy replied that he won't fold his arms and watch his destiny crawl into darkness because HIS DESTINY IS IN HIS HANDS.

MORAL: Don't let anything discourage you and remove your destiny that is in your Hands. Act today, act now, act fast.

Happy New Year!!!

THROWBACK PICTURE OF KING SUNNY ADE

King Sunny Ade is an Omoba (Prince) having been born into a Yoruba royal family in Ondo State, Nigeria.

He decided from Age 5 to not smoke or drink because he didn’t like the smell of cigarettes.

Young Sunday Adeniyi came to Lagos in 1962 in the guise of earning a degree but instead, joined Federal Rhythm Dandies led by Moses Olaiya (Baba Sala).

He was given his first instrument by Chief Tunde Amuwo who was a friend to his then band leader, Olaiya.

He was nicknamed “kajekaje” which means “eat it, eat it” because he didn’t like food and rarely ate.

Before his mother’s demise, she prepared all his meals because she didn’t want his wives to be jealous of each other.

KSA introduced the pedal steel guitar to Nigerian pop music. He also introduced the use of synthesisers, clavinet, vibraphone, tenor guitar into the juju music repertoire.

In the 1970s and 1980s, KSA embarked on a tour of America and Europe. His stage act was characterised by agile dancing steps and mastery of the guitar which made The New York Times describe him as “one of the world’s great band leaders”.

His Album, Syncro System, in 1983 earned him his first Grammy Award nomination in the folk/ethnic music category.

When his 1988’s Odu was nominated for a Grammy, he became the first African to be nominated twice for a Grammy Award.

Nigeria’s masked musician Lagbaja, is one of the very many that have been motivated by the music maestro.

KSA embarked on a Hollywood career in the 1980s. His music was featured in the 1983 film Breathless and the 1986 comedy One More Saturday Night. He acted in Robert Altman’s 1987 comedy O.C. and Stiggs.

He collaborated with Stevie Wonder on his 1984 album Aura.

In 2008, KSA was given an award for his outstanding contribution to world music at the International Reggae and World Music Awards.

He was appointed a visiting professor of music at the Obafemi Awolowo University, Ile-Ife in 2009.

He has been classed as one of the most influential musicians of all time.

THE BIOGRAPHY OF FELA – KUTI

Fela was born Olufela Oludotun Ransome Kuti in Abeokuta, Ogun state on 15 October 1938, to a middle class family. His mother, Funmilayo Ransome Kuti was a famous front line activist in the anti- colonial movement and his father, reverend Israel Oludotun Ransome- Kuti, a protestant minister and a school principal, was the first president of the Nigerian union of teachers.  

His musical talents and radical nature manifested early, so it was no surprise that he went to London in 1958 to study music at the Trinity college of music. While there he formed the band Koola Lobito’s, playing a style of music that was a fusion of Jazz with West African highlife. In 1963, Fela moved back to Nigeria, reformed Koola Lobitos and trained as a radio producer for the Nigerian broadcasting corporation.

In 1969, Fela took the band to the United States, while there Fela discovered the black power movement through Sandra Smith (now Isodore) a partisan of the black panther party which would heavily influence his music and political views. Indeed Fela experienced a political awakening that later reflected in a total transformation of his world view, his music and the place of Africa and the black man in history.

His early years and his mother political activism had exposed him to some degree to the fight for political independence from colonialism, and especially memorable for the young Fela was being introduced by his mother to the late Kwame Nkrumah.

Nkrumah was the guiding light of Ghana’s independence and the leading advocate for pan- Africanism and the Organization of African Unity (O.A.U).

If this early exposure could be said to introduce Fela to the politics, his nine (9) month sojourn in Los Angeles completed his political education and gave birth to the musical phenomenon and political maverick of African music forever. In his own words “for the first time I heard things I had never heard before about Africa”. Fela told friends he learnt more about African in Los Angeles than he had learnt in Lagos and insisted that the whole atmosphere of black revolution changed me, my consciousness, my thinking, and my perception of things). I was educated”.

The first acclaimed on afro-beat song “which gave birth to the genre was my lady frustration part of a recording available today on the compilation named “the 69 Los Angeles sessions.

Fela and his band renamed Nigeria 70, returned to Nigeria. He then armed the Kalakuta republic a commune, a recording studio, and home for many connected to the band that he later declared independent from the Nigerian state.

Fela music became very popular among the Nigerian public and Africans general. Infact, he made the decision to sing in pidgin English so that his music could be enjoyed by individuals all over African where local languages spoken are very diverse and numerous. As popular as fela’s music had become in Nigeria and elsewhere. It was very unpopular with the ruling government and raids on Kalakuta Republic were frequent.

In 1977, Fela and the Africa ‘70’ released the hit album zombie, scathing attack on Nigerian soldiers using the zombie metaphor to describe the method of the Nigerian military. The album was a smash with the people and infuriated the government, setting off a vicious attack against the Kalakuta republic, during which one thousand soldiers attacked the commune. Fela was severely beaten, and his elderly mother was thrown from a window, casting fatal injuries. The Kalakuta republic was burned, and Fela’s studio, instruments and master tapes were destroyed, he claimed that he would have been killed if it were not for the intervention of a commanding officer as he was being beaten. Fela’s response to the attack was to deliver his mother’s coffin to the main army barrack in Lagos and write two songs, “coffin for head of state” and “unknown soldier” referencing official injury that claimed the commune had been destroyed by Unknown Soldier. Fela and his band then took residence in crossroads hotel as the shrine had been destroyed along with his commune.

In 1978, Fela married 27 women, many of whom were his dancers, composers and singers to mark the anniversary of the attack on the Kalakuta republic. The year also marked by two notorious concerts, the first in Accra in which riot broke out during the song “zombie” which led to Fela being banned from entering Ghana. The second was at Berlin Jazz festival, after which he had a lot of his band members desert him due to various issues.

Despite the massive setbacks, Fela was determined to come back. He formed his own political party, which he called movement of the people. In 1979, he put himself forward for president in Nigeria’s first elections for more than a decade but his candidature was refused. At this time, Fela created a new band called Egypt ‘80’ and continued to record albums and tour the country. He further infuriated the political establishment by dropping the names of ITT Vice president Moshood Abiola and then general Olusegun Obasanjo at the end of a hot selling 25 minute political polemic titled I. (international thief-thief) in 1984, he was again attacked by the military government, who jailed him on a dubious charge of currency smuggling. His case was taken up by several human right groups and after 20 months, he was released from prison. He continued to release albums with Egypt “80” made a number of successful tour of United States of America and Europe and his album output slowed down in the 1990’s.

He died on 2nd August 1997, more than a million people ironically including from the armed forces and police attended his funeral in Lagos. His musical career was matchless and prolific with over 70 albums and over 200 songs.

ELIJAH OLUWAGBEMIGA ADEBOYE

A MAN OF MANY TALENTS

Elijah Oluwagbemiga Adeboye was born on the 30th of September 1959 at Odeomu, Osun State, southwestern Nigeria.

At birth, he was known as Elijah Oluwagbemiga Adeboye, but as at the time of his death, it became difficult to keep track of his names.

The names were as a result of his exploits in humour and music.

Some of the names are Funwontan, Alhaji Pastor Oluwo, Abefe, Jengbetiele, Itu baba Ita, Alaye mi Gbengulo and Apogunpote of Yoruba Land.

Elijah Oluwagbemiga Adeboye was a versatile entertainer, a singer, an orator, a comedian a broadcaster and a songwriter.

Some of his songs did not go the usual ‘words and melody’ way, as he carved his own style of singing. And some of his songs are ijinle oro latori ite mimo, oro sunnukun, pàṣán oro, Funwontan, London yabis, Oduology, Itu baba Ita and many more  which he used to educate and entertainment his audience.

Adeboye was a chief host of a popular radio program presented in Lagos State Broadcasting Corporation in the early 1980s where he got the household name Funwontan Oduology He was also described as merchant and performer of traditional Oduology by his fans.

Alaye mi Gbengulo, as he was called by fans, was a mentor to many. Some of those who hold him in high esteem are: Abbey Fagboro, Ereke ni Soobu, Bashiru Adisa better known as Baba Gboin.

The ace broadcaster and master of ceremony hit stardom before comedy became a big industry as it is today.

He died on Wednesday, April 30, 2003 and was buried on Wednesday, May 14, 2003.

May his Beloved Soul continue to rest in peace.

YEMOJA

“YEMOJA, a goddess associated with wealth, sorcery, and motherhood, is described as a red deity too.

Apter notes that the head priestess of Yemoja wears a red beaded crown and a red parrot feather.

Red in this case is linked to Yemoja’s control of fertility, menstruation, and sorcery-linked danger.

The spiral shaped horn of the IGALA antelope that is used in Yemoja ceremonies is painted with red Camwood powder, a material of that, according to MATORY, is used to beautify babies who have come into the world through the “fecundating power of Yemoja. “

Yemoja’s Temple in Ibadan, which is located, appropriately for this goddess of wealth, directly behind the market, features a large female figure whose surface is bright red. “

Suzanne Preston Blier

“Art and risk in ancient Yoruba-Ife history, power, and identity, C.1300 “

Art: Asiko Artist

ÀROKÒ (Yoruba communications by Symbols)

Semiotics is a study of signs and symbols, and used as a medium of communication without uttering words.

In ancient Yoruba wisdom, it has been deviced and used, it is called ÀROKÒ.

Àrokò is a non verbal communication medium used in The days without modern communication systems.

It is an ancient communication system in Yoruba land by sending or transferring objects and materials of various properties to communicate their coded messages.

The study of Àrokò is an interestingly deep adventure, but Here we shall briefly mention and discuss some of these symbols and their meaning.

ÀÀLÈ (embargo); Ààlè is a means of telling trespassers to keep off a property.

An indication of embargo. When you go to someone's farm or any landed property, and you see Palm fronds attached to stick or some red cloth and horn, it is an ààlè, it means "KEEP OFF"

PÁKÒ (chewing stick)

When you receive a chewing stick from an opposite sex, hmmm... It means "I LOVE YOU"

ỌSÀN (Orange)

When you receive an orange from someone, maybe sent through somebody else, it means I am pleased with you. It could also mean I love you.

ÌYARUN/ÒÒYÀ (comb)

A comb is used ordinarily for combing hair, I.e for separation of tangled hair.

This phenomenon is transfered in coded Yoruba Àrokò. Sending a comb to someone far away means separation or ending Of friendship or love affair.

ẸNÍ (mat)

The sending of a piece of mat raffia especially of ore type is an indication that someone is sick in the household of the receiver and such a person is very lean.

Ọ̀JÁ/GBÀJÁ

Receing some part of cloth used to tie Baby means the pregnant woman you left home has successfully put to bed.

IGBÁ ÒFÌFO (An empty Calabash)

When a king receives an empty Calabash, parrot egg or skull.

It means  the people are no longer pleased with him, he should commit suicide.

OWÓ ẸYỌ(cowrie shells)

Owó ẹyọ is an object widely used to indicate many things in different àrokò, depending on the packaging and their number.

A cowrie shell with a string attached to it is a sign of bad thing or that unfavorable thing happened. 

Two cowries shells tied together facing each other sent to a party or another group means we are in agreement with you or your view, there is harmony.

But when the two shells are tied backing each other, it means disagreement, it means discord.

symbolizes rejection and unfavorable message.

Traditionally, the Yoruba abhor the giving of things in three (3).

Three in Yoruba numerology is confusing.

Six cowries tied together in 3 pairs, it is an expresion of emotion.

Ẹ̀fà (6) is symbolic in Yoruba numerology, it Means attraction.

Ẹ̀fà ló ní kíẹ fà mí mọ́ra (It is six that says draw me closer).

So this Àrokò means the sender is longing to see the receiver. Or simply put, it means I MISS YOU.

ÌRÙKẸ̀RẸ̀ (flywhisk)

Sending of Irukere - flywhisk and cowrie shells from one monarch to Another is a request for agreement or solidarity or farewell.

ÌBỌN/Ẹ̀TÙ (Gun or gunpowder)

Gun or gunpowder is a communication means between states or towns to express a conflict or war.

It tells the receiving town or village to prepare for an imminent war with the sender.

IYỌ̀ (salt)

Salt or honey is sent in opposite meaning to gunpowder. It means peace, harmony and solidarity between the two towns or parties.

Sending both sword and salt to another party in an unresolved issue means the receiver should choose between war and peace.

Esu is CIA, not Satan!

Every viable civilization must have a central intelligence to increase the collective intelligence of the people with a narrative tying their common origins to collective aspirations. Their Ashe to their manifest destiny.

Public opinions are not inborn but mould by public discourse that is often directed proactively. We have witnessed how the Jesuits strengthened the Catholic church, the Sufis advanced the Afroasiatic Islamic civilization.

Presently, the Western Powers have hundreds of thinktanks and intelligence services, while even the Fulani Afroasiatic civilization have to two think tanks, one of which is Gamji. However, the Original African civilization was mainly sabotaged by labelling their information management and collective intelligence as Satanic.

With Yorubas, the colonizers and their neocolonialist elite wrongly labelled Esu as Satan/Devil. Esu was the spiritual and philosophical essence of the uses and transmission of information. The most successful intelligence service is the Central Intelligence Agency, CIA, created in an Esu/Virgo month, September 18th 1947 to harness Esu essences.

All civilizations operate on some universal laws best represented by a circle, a clock, that shows the interrelationships between spiritual and philosophical essences. This is not Greco Roman, but Original African knowledge later adapted by Whites, based on simple natural progression, the cycle of life divided into 12 sections from birth to education, marriage, children, death and reincarnation.

Esu is the essence of Information and is represented twice on the clock/calendar as September (Virgo) and June (Gemini) like Osun, the essence of love and beauty in October (Libra) and May (Taurus).

All creations and knowledge comes from Orunmila/Sun, which when structured becomes a civilization represented by Obatala. Esu comes immediately after Orunmila, as no Orisha can communicate without Esu. Esu is important to Obatala, because just as it provides the information flow upon which the civilization rests, it can also be used to challenge and destroy a civilization.

Esu is directly opposite Olokun, the essence of religious and political dogma, propaganda, films etc. Esu being the provision of information and its channels is a lower vibration of Shango, the essence of Justice that weighs the information and makes a judgement. So without a viable information you will end up with an unjust society.

Our misconception of Esu makes us disregard the importance of information. We have no think tanks and most of our actions are based on blind faith and not information derived knowledge. We fall for the most outrageous misinformation and propaganda which essentially has been why our economic and political development has remained arrested. Our three democratic dispositions have been been sabotaged with corruption propaganda - 1966,1983 and 2014.

The mind is the greatest weapon but if we don't manage and feed it with the right data, it becomes a weapon in the hands of others that can use it against us. We don't know our history or nor have data to plan for the future. Esu basically provides and analyzes information. When a people are invaded, the first place usurpers go to is the scribe, to destroy his knowledge bank in order to blind the people. A people perish due to a lack of knowledge about themselves. Without a structured information center, the use of Esu (information) and Obaluaye (structure), a people can't stand for anything tangible and will fall for anything.

The downfall of the Original African civilization has been tied to the failure of our information systems first, before the political and military wars are lost. Afro-Arabic imperialists always sent their traders and scholars into a territory, like the Europeans sent slave traders and missionaries into Africa. The Islamists set up small fronts from where they attract the poor, the women and the youth, with food and other giveaways, while starting a process of disinformation. It is usually moralistic propaganda against the traditional ruling classes. Knowing that Sahel societies undergo famines nearly every 7yrs, they blame the bad fortune on the moral laxity of the leadership, so when it comes the people are agitated to revolt against them. In all cases, the Original African civilization loses its traditional institutions for a more morally corrupt regime, but the dye is cast.

This continued until the European colonists arrived and waged propaganda to culturally derail the people. From simple words like Dudu, which was the word for Black in one of the largest Original African groups, turned to mean shit/excreta. A misguided returnee slave was commissioned by the Church to interpret the Bible into Yoruba and in doing so tied the worst Biblical characters to our most important Original African essences. In the case of Esu and Ekwensu misinterpreted as Satan while the good characters were left with their original  names and not replaced with African names. Gradually through colonial missionary schools they totally derailed the people from understanding the philosophical essences and foundations of their civilizational identity.

The misinformation campaign was essential in the military coups that robbed us of our true independence and recolonizing us. We thought we had put foreign inspired coups based on corruption propaganda behind us, only in 2014/17 to have Nigeria, Brazil and others fall to Western intelligence inspired corruption propaganda, and once again arrested our economic and political development.

At this point, it is becoming clear that if the Original African civilization don't make a proactive effort to increase the peoples collective intelligence, we would continue to shoot ourselves in the foot, and might eventually engage in a needless war. African Sociocultural Harmony and Enlightenment Foundation is a think tank founded by the paramount Original African leaders, and we need more.

You have to teach your children or they will be taught outside to pull down your family foundation.

- ASHE FOUNDATION