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It was a moment not to forget at the Grandeur Event Centre in the Oregun area of Lagos State on Sunday evening as the first anniversary of the installation of Aare Gani Adams as the 15th Aare Ona Kakanfo of Yoruba land climaxed. It was pomp and pageantry as people from different walks of life joined Adams and his family to celebrate the epoch-making event.

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The week-long event had dignitaries, including the Senate President, Dr Bukola Saraki, Timipre Sylva, Mrs. Titi Atiku Abubakar, wife of the Peoples Democratic Party (PDP) presidential candidate, Alhaji Atiku Abubakar; chairman, African Newspapers of Nigeria (ANN) Plc., Dr. Tokunbo Awolowo Dosumu; Archbishop  Ayo Ladigbolu;  Mrs. Bosede Adedibu, wife of late strong man of Ibadan politics,  Chief Lamidi Adedibu; chief (Mrs.) Modupe Adelaja; foremost traditional rulers and chiefs, among others who witnessed the installation of 21 new chiefs, as members of Aare Ona Kakanfo in council.

Royal fathers led by the Timi of Ede, Oba Munirudeen Lawal, and representatives of the Oba of Lagos, Oba Rilwan Akiolu as well as that of the Ooni of Ife, Oba Enitan Ogunwusi also added royal colour to the event which provided an opportunity for the Yoruba generalissimo to give an insight into his plan for the Yoruba race  in the future  and also used the occasion to inaugurate the Aare in Council , which comprises twenty members.

Members of the council are:  chief Wale Abel, Hon. Taofeek Isa, chief Olusegun Dare, Mrs Oluremi Dare, chief Sola Oshunkeye, Capt. Michael Adesina, Akogun Gani Balogun, Hon. Akeem Ige, Barr. Kehinde Oluwole, Hon. Femi Bamisile, Otunba Kole Omololu, Barr. Kayode Ajulo, Barr. Oguntimehin, Prof. Kolawole Raheem, chief Ebudola Odedina, chief Kamorudeen Lamina, chief Yewande Green , Chief Ige , Chief Idiat Ayinke Alao, chief Yaqub Adeshina and chief Mrs Lateefat Adeshina .

The first anniversary of the 15th Aare Ona Kakanfo also provided the Alaafin of Oyo, his imperial majesty, oba Lamidi Adeyemi to give the traditional prayers (Iwure) to the Yoruba warlord. Traditional chiefs from Oyo displayed the rich cultural heritage of the Yoruba people with the rendition of traditional prayers for Aare Adams. The Aare Ona Kakanfo of Yoruba land while speaking on the need to have his separate council of chiefs, went into the archives, saying he would not be the first ever in that office to do so, adding that the first 12 occupiers of the exalted office had theirs too except Aare Ladoke Akintola and the 14th Aare MKO Abiola due to their deep involvement in politics.

Aare Adams, while disclosing that he decided to pick the new chiefs with clear permission of the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi, declared that the present day Aare had become “modern Aare” who would by duties assigned to him could not accomplish them alone and make any headway without having his chiefs to assist him.

Aare Adams said that members of the Aare-in-council were carefully selected and that they represented not just the six states that formed the South-West geo political zone but also states with Yoruba communities, Kogi and Kwara noting that the council will serve the function which will not be limited to just advising him.

“Without chiefs, no Aare can succeed. If any crisis happens in Saare, Kaba or Lagos, will the Aare be the only one to go and resolve it? The Aare of today has become modern, nowadays, for every week, I receive up to 40 invites, will I be everywhere?” He queried.

Besides, Adams hinted that he would be having a 70-man  advisory council, saying what the council would be saddled with was how to pull a true and correct history for the Yoruba, just as he maintained the need for unity among the traditional rulers in Yoruba land without which it would be impossible to secure unity among socio- cultural groups as well as the political leaders.

The Timi of Ede, Oba  Munirudeen Lawal, while making his remarks at the grand finale of the first year celebration described the Aare Ona Kakanfo title as very important to the unity of the Yoruba race  and urged  the people of the South-West to always continue to cooperate with Adams.

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Oba Professor Adekunle Okunoye, the Ogburu of Ibu, Osun State, while speaking during the inauguration of the council, said that Aare Adams “has not done anything unusual in having his own chiefs who will run the affairs of Yoruba land.” The traditional ruler also said that the installation of the chiefs has the backing of the Alaafin of Oyo himself.

Senate President, Bukola Saraki, who was represented at the occasion by his Special Adviser on Media, Yussuf Olaniyonu commended Aare Adams for his doggedness and love for his country urging him not to relent in the course for struggle. The Senate President said of Gani Adams: “he has managed his office very well in the last one year that he became the Aare Ona Kakanfo of Yoruba land.”

Former Director General of the Nigerian Tourism Development Corporation, Sally Mbanefo, while speaking at the event said “we have a very big respect for the Yoruba culture. I am proud to be associated with Aare Adams. He is one of the foremost promoters of the Nigerian tourism industry. He has been using the Yoruba culture to promote tourism.”

Representative of the  Alaafin of Oyo, Bashorun  Yussuf  told  the guests at the event that the choice of Aare Gani Adams as the 15th Aare Ona Kakanfo was not a sole decision of the Oyo monarch, saying that the monarch consulted widely with  other traditional rulers before arriving at the choice of Adams.

One of the members of the new council, Kamorudeen Lamina, who spoke on behalf of other chiefs, commended Aare Adams for taking the bold step of inaugurating the Aare -in -council and pledged the support of all members of the council to the people of the Yorubaland .

He said “members of the council have been called to service and we have all agreed to work with the Aare Ona Kakanfo. We will all contribute our quota to the development of Yoruba land. We will ensure that we give our utmost best to ensure that Aare Gani Adams succeeds.”

The post Yoruba unity, welfare top deliberations during anniversary celebration for Aare Adams appeared first on Tribune Online.

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In continuation of its efforts to ensure there is restructuring of structures in Nigeria by collaborating with all the Houses of Assembly of the six states that make up South-Western Nigeria; Oyo, Osun, Ekiti, Ondo, Ogun and Lagos, a pan-Yoruba group, the Yoruba Koya Leadership and Training Foundation, known as Yoruba Koya Movement, led by Senator Femi Okunrounmu, recently visited the Ogun state House of Assembly to advocate the need for adequate legislation on restructuring.

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This is in furtherance of its campaign to sensitise the people for active participation in the clamour for restructuring as a region and in the demand for restructuring of Nigeria’s political, economic and social structures for real development.

The tour embarked upon by the group is focused on sensitising all elected Yoruba parliamentarians on why the restructuring of Nigeria’s political, economic and social structures must be implemented now for the sake of the generation yet unborn. And the recent visit to Ogun state is the second as the movement had last month visited the Lagos state house of Assembly.

Receiving the Yoruba Koya delegation, the Speaker of the Ogun State House of Assembly, Rt. Hon. Suraju Ishola Adekunbi, said the practice of true federalism will accelerate regional development and enhance rapid growth to every part of the nation through promotion of healthy rivalry among the various regions.

Commending the Yoruba Koya for promoting an egalitarian society through nation building, the Speaker assured that the Assembly would ensure holistic consideration of the proposed bill presented to it by the group for the betterment of the nation. He recalled that the Assembly unanimously supported devolution of power during the third and forth 1999 Constitutional amendment, adding that the nation witnessed tremendous development during the era of regional government which remained a point of reference for the Yoruba nation.

Senator Femi Okunrounmu, who led the Yoruba Koya Leadership and Training Foundation to the House, presented to the speaker, the position of the organization on restructuring as well as four copies of the draft of proposed Nigerian Constitution written by Yoruba Interest Group, Voice of Reason (VOR).

He explained that the clamour for true federalism through restructuring by the Yoruba elders is neither tribalistic nor aimed at bringing about division in the nation.

Earlier in their separate remarks, former Senators Okunrounmu and Tokunbo Okubanjo of Ogun Central and Ogun East Senatorial Districts as well as the Convener of Yoruba Koya, Otunba Deji Osibogun opined that the visit was to sensitize the lawmakers on the need for the actualization of restructuring of Nigeria’s political, economic and social structures for the sake of the generation yet unborn.

They advocated the need for regions to be autonomous, with each of the federating units given the opportunity to control its resources for socio-economic advancement, stating that the step would address the issues of inequality, federal character and distribution of national resources.

Recalling the nation’s post independent history of the regions, the elder statesmen made remarkable reference to the efforts of the late sage, Chief Obafemi Awolowo positing that it was on the basis upon which the British granted independent to the country stressing that restructuring was essential to the socio-economic development of the nation.

The Yoruba Koya movement’s campaign is based on the belief that there is a need for the Yoruba nation to rise up to its responsibility of ensuring sustainable development for its people and stand as a united entity in the fight against bad governance in all the six states in South-Western Nigeria.

The group condemned the current infrastructure decadence and poor economic growth in Yoruba land as a result of bad governance and expressed the belief that the Yoruba nation deserves much more in the current national politics.

And as the Yoruba Koya movement continues its tour of Houses of Assemblies to further its cause, there is a call for all South-West people to join the campaign to demand for restructuring.

The post As Yoruba Koya takes restructuring campaign to Ogun Assembly appeared first on Tribune Online.

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The new Baale Sango, Sangobunmi Alabi, 72, speaks on his voyage from childhood to becoming the leader of Sango devotees in Yorubaland. He told TUNDE BUSARI how he was initiated at age 15.

How did you find yourself in Sango worship?

I was born into it. My parents were Sango devotees who did not worship any other being aside Sango.

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What did they tell you about your journey to this position that you are now occupying?

I was told that when I was born, there was a sign which told them that I was a special being who must be preserved for propagation of sango.

At what stage of your life were you conscious of that sign?

Let me say I was officially initiated into the religion when I clocked 15.

What different did that initiation make in your life?

I observed that since then things started to change for me in better ways. I was a farmer and harvesting good crops.

Is Sango fetish?

sango is not fetish. sango is a religion on its own. You can see with me the devotees. We practice our religion as it is stipulated.

When and how do you worship Sango?

We worship Sango every five days known as Jakuta. But the month of august is Sango’s annual festival. We use bitter kola, amala, local gin to worship. Sango forbids smoking of cigarette and frivolous talks during worship.

What are the features of an average Sango adherent?

He must not tell lies. He must not back- bite. He must not steal what does not be- long to him. He must not kill. He must not also snatch wife of another person. sango was a disciplinarian who did not tolerate misconduct. He was of high moral value.

You are also seen in red attires. Why red?

Red is the choice colour of Sango.

Some men also plait their hair. What does it mean?

Plaiting of hair by males was Sango’s fashion style.

Is there any relationship between Sango devotees and Ogun or Ifa worshippers?

there is cordial relationship among all traditional worshippers.

Does it mean you can attend festival of Ogun worshippers?

Why not? We also invite them to our festival too. The problem we have is that traditional religion has suffered a lot of blackmail by imported religions. But because we are lovers of peace, we turn a deaf ear to them.

Is government doing enough for Sango worship?

Generally, the government is not treating us equally with Christians and Muslims. This is not fair in a country where we should all enjoy equal right under the law.

The post “Why Sango worship is central to Yoruba well-being” appeared first on Tribune Online.

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Last Thursday,  January 24, 2019, despite his long meeting with a group of traditional rulers, over whom he is a consenting authority. The Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi,  regardless of his advanced age of 80 years and three months, showed no air of fatigue.

Sooner had he rounded off with his royal guests than he walked to the venue already prepared to host the scheduled installation of the Baale Sango of Yorubaland in his palace. As Oba Adeyemi emerged in flowing white agbada to the high platform, the waiting audience spontaneously rose from seats and chorused K-a-b-i-y-e-s-I ooo after which the guests in groups paid homage by prostrating and kneeling down before the Alaafin.

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Evidently, due to the time factor, the programme kicked off when two traditional aides to the Alaafin brought the new Baale Sango, Sangobunmi Alabi before Oba Adeyemi and did what is not different from oath-taking with him.

The duo led him to prostrate three times before Oba Adeyemi after which they performed other rites to the amazement of the audience who were watching with keen interest. While that was ongoing, a band of bata drummers was interjecting with relevant beats, bringing out the value of the occasion.

The Alaafin’s aides read out unwritten laws guiding the post of Baale Sango to which the 72-year-old, clad in all red-attire,  answered in the affirmative. Oba Adeyemi would later also perform royal rite using kolanut, bitter kola and alligator pepper including water and gin as it was done by his forefathers.

Before the post-installation traditional dance by Baale Sango during which Oba Adeyemi appreciated him with Naira notes, the revered monarch dwelled on the history of Sango reiterating his status as the symbol of sango who was one of his predecessors. also reading from a record which, he said, was kept by the leadership of Sango devotees, the Alaafin reminisced the harmonious relationship between the palace and Sango leaders. Specifically, he read out a letter written to him in 1974 to inform the palace of the sango Festival held in the month of July of that year.

Alaafin also read his reply to the Sango leaders to further drive home his point, admonishing the new Baale sango to tread the path of his predecessors.

“I kept this record because of occasion like this. I am not a king who does things without precedence. all you need to know about how your fathers conducted themselves during their lifetimes are contained in this record. and I am reading it to you so that you would understand better the significance of today. I am going to present the certificate of appointment to the new Baale Sango to also serve as official document legitimizing his post,” he said.

True to his words, a certificate was brought out, and the Alaafin called Baale Sango who quickly rose and again walked to him. again on his kneel, he received the certificate amidst ovation by the enthusiastic devotees after which bata drummers took over the floor and entertained the audience until the programme was rounded off, and the people dancing out of the palace to their residence of the new Baale Sango.

The Alaafin stressed that Sango forbids devotees to engage in criminalities including hypocrisy against one another, adding a great punishment awaits culprits. He also explored the opportunity of the occasion to descend heavily on anti-Yoruba religion section of the public, describing them as ignorant and slave of foreign religions. “these people who criticize traditional religions are like a bat.

That is what I call them. They dangle between two religions. They are neither here nor there. they should stop the blackmail of calling our religion fetish. Yoruba has one of the best cultures among the races in the world; only that we don’t appreciate what God has given us the two religions of Christianity and Islam came and realized that for them to win us they have to recognize and go through our metaphysical practices. that is why they claim to pray into the water to heal sickness. that is why an Alfa would wash inscription on his black slate and ask Mus- lim to drink it,” he further stated.

However, Oba Adeyemi warned Sango devotees and other traditionalists to prac- tise the religions in the transparent way with which their ancestors were known in order to achieve the same results it gave them. He clarified that Sango initiation (Osu) is conducted for 17 days in contrast to three days, identifying abuse and carelessness as the reason the religion has lost members to Christianity and Islam.

He made reference to the south-American countries such as Brazil, Cuba, Trinidad and Tobago as nations which place high premium of Yoruba traditional religion just as he reminded the audience the elevation of Yoruba as an official language in Brazil.

The Aare Isese of Oyo, Aare Morakinyo Fatokun Jayeola called on sango devotees to respect and support the new Baale with all they are blessed with. “They should be conscious of his old age, which means there is a little he can do now, in terms of running around. therefore, the devotees should also extend kind gestures to him. He must not lack basic things of life. He needs to live more meaningful life,” he stated.

Sàngó is a divinity among the Yorùbá Òrìsà Pantheon, related to the mythology of the Yorùbá Indigenous Religion. Based on this Yorùbá theological concept, sàngó has delegated the function of creating the storms, being known as the divinity of thunders, rays, rain and fire.

The post Yoruba get new head of Sango worship appeared first on Tribune Online.

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The tensed atmosphere in Ayetoro created by the traditional leadership tussle between the supporters of the two claimants to the throne has continued to be a source of worry not only to the residents of the community but also the state government. The government had waded into the crisis in order to avoid the breach of peace in Ayetoro, unfortunately with no peace in sight.

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But as hard as the state government tried to douse the tension, another arose leading to fear, confusion and anxiety among residents. The hostilities among the supporters of the rival traditional rulers have crippled economic activities in the community.

The community has been in crisis for over three years since the emergence of Oba Micah Olaseni Ajijo as the Ogeloyinbo and spiritual head of the Holy Apostolic Church, Ayetoro community. Traditionally, the community had always been under the sole authority of the Ogeloyinbo who also doubles as the spiritual head of the only community church in the enclave.

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The genesis of the crisis in the town dates back to 2015 after the passage of the traditional ruler of the community, Oba Gad Asogbon. But a member of the community, Isaiah Akinluwa, explained that traditional rulers of the town are usually chosen and installed through the Holy Spirit.

He however said some people broke into the town’s church after the death of Asogbon and forcefully took all the paraphernalia of authority which were kept in the church and went ahead to install Ajijo as the new Oba, an action he described as a taboo, negating the customs and tradition of the community.

According to him, “since the time of our forefathers, no election has been conducted to choose any king; therefore, the whole community rejected the moves by this people.” He said the rejection of Ajijo led to the closure of the only church in the community.

But some kingmakers in the land maintained that the selection and enthronement of Ajijo followed the customs and tradition of the land. Speaking on the installation of Ajijo, the Secretary General of the town, Dele Kudehinbu, told the Nigerian Tribune that there was no iota of truth in the claim of Akinluwa.

To avoid possible breakdown of law and order in the coastal community, the state government intervened in September last year, calling all the factions together with a view to settling the crisis. The state government’s delegates led by the deputy governor of the state, Agboola Ajayi, appealed to them to sheathe their swords in order for peace to return.

Ajayi informed the leaders that the state government had no interest in any of the camps but would rather remain focused in its vision to bring dividends of good governance to the doorsteps of the people. He appealed to the indigenes to live together in love, peace and harmony for the development of the town.

However, Nigerian Tribune learnt the peace meeting failed to achieve its set goal as Ojagbohunmi was alleged to have embarked on a coronation exercise, thereby, violating the peace agreement reached with him and Oba Ajijo. But the Supreme Council of Elders of Ayetoro maintained that Ajijo was allegedly imposed on them and insisted that the stool of Ogeleyinbo was still vacant.

There was, however, a twist in the crisis last week, when Ojagbohunmi was said to be invited for a security meeting in Igbokoda but was whisked to Akure by security operatives and subsequently charged before a court for “alleged armed robbery, arson and conduct likely to cause breach of peace.”

The elders and people of the community, last Wednesday, raised the alarm over the sudden disappearance of Ojagbohunmi, saying that he left the community on Monday to attend a security meeting in Igbokoda, headquarters of the council, but was yet to return.

Speaking on behalf of the Supreme Council of Elders, the principal secretary of the community, Ademolu Atimishe, said Ojagbohunmi had been away without any traces of his whereabouts. Atimishe explained that Ojagbohunmi received a letter of invitation from the state government through the caretaker committee chairman of the council, Mr. Atikase Otito, for a security meeting.

The copy of the letter signed by Otito reads in part, “As part of his effort at enhancing continued peaceful co-existence among the people of our state, the Governor of Ondo State, Arakunrin Oluwarotimi Akeredolu, has directed that the security committee, Ilaje Local Government meets all the parties involved in the crisis in Ayetoro community with a view to finding a lasting solution thereto. You are therefore invited to attend the meeting.”

Atimishe however, explained that the invitation came at a time when the entire community was celebrating its 72nd founder’s anniversary, which forbids the king from moving outside the community. “Although, the letter came pretty late at about 11.40 am and the meeting, as stated in the letter, was to be held at 1.00 pm, as our tradition dictates, during the week of our founders’ day anniversary, the king is not to step out of the community.

“However, four members of the Supreme Council of Elders of Aiyetoro were sent to represent the monarch but they were denied access to the venue of the meeting. As a result of this, the meeting, in agreement with the Chairman, Ilaje Local Government and Security Committee (the police, navy and army), was re-scheduled to Monday 14th January, 2019 by 12.00 noon.”

He pointed out that “being a peace-loving person, Oba Ojagbohunmi left Ayetoro to attend the rescheduled meeting at the naval officers’ base, Igbokoda. No meeting held as scheduled because the other party involved did not honour the invitation.”

Atimishe alleged that the Divisional Police Officer, (DPO) in Igbokoda, Mr. Oladapo Williams, of being behind the disappearance of Ojagbohunmi. He, however, said the disappearance of Ojagbohunmi “is against the culture and tradition of our land, it is a taboo for the king to be missing for more than two days without an inkling of his whereabouts, especially this period when it is customarily forbidden for the monarch to leave the palace.

“In light of this, the Supreme Council of Elders and the over 40,000 residents of Aiyetoro Community demand the whereabouts of our monarch, Oba Oluwambe Ojagbohunmi, and Spiritual Head of The Holy Apostles’ Church.”

But the Divisional Police Officer, (DPO) in Igbokoda, Mr. Oladapo Williams, denied the allegations levelled against him. He said he acted on the orders of the state commissioner of police.

He explained that Ojagbohunmi had earlier been invited to Igbokoda for a peace meeting but refused to come and since the meeting had been held without him, he was summoned to the state headquarters of the police command. He however said Ojagbohunmi was initially invited and not arrested.

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The local council chairman, Atikase Otito, said the letter of invitation had been sent over a week but Ojagbohunmi chose to appear before the security agents in Igbokoda at his convenient time.

He said he knows nothing about his whereabouts since he refused to attend the security meeting called by the local government.

Also, the spokesperson of Ojagbohunmi, dispelled the allegations against him, insisting that his coronation was legal and in line with their tradition.

Akinluwa said that the “mandate had been given to Oba Oluwambe Ojagbohunmi and we are committed to defend it anytime and anywhere. Our fundamental human rights must be protected. The people of Ayetoro community have chosen their king. The will of the people must prevail. We must let the general public know that no amount of intimidation, false accusations and prosecutions can change the mandate and the people’s will.”

He challenged the leaders to make public pictures and videos where Ajijo was installed as the traditional ruler, noting that no form of accusations would change the people’s mandate. He said the bone of contention was the throne and alleged that the elite were using government machinery to silence the will of the people.

But the kingmakers of Ayeyoro loyal to Ajijo also issued a press statement on Thursday, denying the disappearance of Ojagbohunmi and affirmed Ajijo, as  the traditional ruler of the coastal community, saying  any other person parading himself as the ruler was an impostor.

Speaking on behalf of the traditional council, the Baba Ijo and Member of the  Ogeloyinbo-in-Council, Eremibo Eretan and Member Board of Trustees, Ogeloyinbo-in-Council, Henry Ojagbohunmi, said the claim of the disappearance of  Ojagbohunmi was not only untrue but targeted to cause confusion in the peaceful community of Ayetoro.

They however said Ojagbohunmi was arrested by security agents in the state over certain criminal offences bordering on robbery, violence and destruction of properties.

Eretan explained that Ojagbohunmi, who had been parading himself as the parallel ruler of the community, was formally invited by the security agents and was subsequently arrested and transferred to Akure, the state capital before he was arraigned in court.

He said that “the claim of the disappearance of Oluwambe Ojagbohunmi is fake news. He was arrested on the 14th of January 2019 with the combined efforts of security agencies and was charged to court the following day.

“The Ogeloyinbo of Aiyetoro is Oba Micah Olaseni Ajijo. He succeeded Oba Gad Olofin Asogbon who transited to glory on 13th February 2015. In line with established tradition, Oba Micah Olaseni Ajijo was appointed and crowned the new Ogeloyinbo of Aiyetoro Community and the spiritual head of the Holy Apostles’ Church, Aiyetoro on 7th August 2015 by the Ogeloyinbo-in-Council, the sole authority or body responsible for such appointment.”

One of the stakeholders in the community who preferred anonymity however noted that there was power play in the crisis over the traditional stool of the town. He was pessimistic about the return of peace to Ayetoro, saying peace could only return to the town when the two aggrieved factions would make up their minds to  allow the interest of the community to be foremost.

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In the ancient town of Otan-Ile in Osun State, there is an abomination which is binding on all sons and daughters of the town. Dog, a popular domestic animal, is a friend and indeed a helper of the town. Hence no one should kill, let alone prepare it for a meal. The history behind this unwritten law was told by the Owa Afole of Otan Ile, Oba Samuel Sunday Adegbemi Olatokun. In an interview by OLUWOLE IGE, the retired soldier-turned-monarch also speaks about social and economic developments so far experienced in his community since he ascended the throne among other sundry issues. Excerpts:

How many years have you spent on the throne of your forefathers?

I have been on this throne for the past 15 years

Almost 60 years, friends still live together, operate joint account, business

What were you doing as a profession before you became an Oba?

I was a combatant soldier in the Nigeria Army before I ascended the throne as Owa Afole of Otan Ile.

How many ruling houses do you have in Otan Ile community?

We have two ruling houses in Otan Ile, namely Libayan and Lesiowa ruling houses. I am from Libayan ruling house.

Since you ascended to this throne, what are the social and economic developments that have been recorded your community?

We thank the Almighty God for the social and economic developments that have been witnessed since I have been the traditional ruler in Otan Ile. We have succeeded in building the town hall in this community. We are currently constructing a new modern palace. The government is also helping us in putting in place basic infrastructures. The immediate past government of Governor Rauf Aregbesola constructed road for us here. We have also got a Police Post. Many indigenes of our community are building houses here, thus aiding infrastructural growth of Otan Ile. Some people have also built some private schools, which are also contributing to the educational development of our town.

What are the major challenges confronting your community that need the government’s attention?

We are craving for the establishment of industries in our community so that our youths can be gainfully employed. We have large expanse of land that can be used to site industries for local and foreign investors. We also need more schools and modern market and banks to boost the economy of Otan Ile. Besides, we are also in dire need of hospital to cater for the health needs of our people. We are pleading with the government to assist us in this regard. We appreciate what they have done. But, like Oliver Twist, we need more.

In this community, is there any taboo or things that are forbidden?

The only forbidden thing we have here is that any indigene of this community must not eat dog. It is a taboo. We don’t eat dogs here. If an indigene is given dog meat and he doesn’t know that it is dog meat, the meat would be falling off his hands. That is a sign that what he has in his hands is dog meat, which he must not eat.

Why is it forbidden for natives of Otan Ile to eat dog meat?

In centuries back, dog did good thing for us in Otan Ile. It happened about 13 centuries ago during the days of our forefathers. Our ancestor was a warrior and hunter. One day, he went on hunting expedition. The house he was living in was made of bamboo trees. His dog was at home after he had left for hunting. Unfortunately, there was fire outbreak in his palace and everything went up in flames. But, there was a baby laid on the bed inside the palace while the fire was raging. The dog struggled to carry the baby out of the fire and took him to a safe place beside the river.

When our ancestor came, he was worried about the baby. The dog went to the king and wagged his tail several times. The king followed the dog to where it kept the baby. That was how the dog saved the baby from being consumed by fire. The king was very happy by the good deeds of the dog and thought about what can be done to appreciate the dog. He then made it a rule that nobody should kill a dog to eat again in Otan Ile. They can only rear  them and also use them for hunting. Anytime  a dog dies, it would be buried like a human being.

What advice do you have for prominent indigenes of this community, regarding its development?

They should come home and invest to serve as a catalyst for the growth of Otan Ile. They should follow footsteps of their forbearers by contributing meaningfully to the development of this community. They should build houses in Otan and also assist in getting employment for our graduates and other jobless youths. They should also have the fear of God in whatever they do.

What are the contributions of Otan Ile Progressives Union (OPU) to the development of your community?

They have been trying their best, in terms of the socio-economic growth of the town. We have OPU branches in different states, but the OPU headquarters here is coordinating the activities of other branches. If we have any special project, the OPU members rally round to ensure the completion of such projects.

What are those things that you were doing before you became Oba that you can no longer do now; what are you are missing?

Before I became a king, I used to drink alcohol  like beer. I socialised with my friends. But, since I ascended the throne, I don’t take alcoholic drinks again. To me, I think it is not ideal for a traditional ruler to be drinking alcohol. Now, I am closer to God than I used to be. My journey of life is ordained by God. Being close to God will give one direction and guidance to manage the affairs of the community.

Some people are clamouring for constitutional roles for traditional rulers in the country. What is your take on this development?

I am of the view that traditional rulers should be given constitutional roles because we are closer to the people at the grassroots. If we are given constitutional roles, it would enhance good governance and help to drive the policies of the government. We would take our people’s demands to the government, and this would help our leaders in identifying the needs of different communities and fashion out ways of addressing them.

The much-talked-about general elections would hold next month, what is your word for the people?

Our people should go out enmasse to elect leaders of their choice. They should have the fear of God because it is the beginning of wisdom. We must eschew violence and any other act that can disrupt the peace of our country.

What is the secret behind peaceful coexistence in Otan Ile?

The secret is prayer. We pray a lot here. Before the emergence of any king in Otan Ile, we normally pray to seek God’s guidance. I never thought I would become an Oba. But, God chose me. In this community, we usually hold prayer first Tuesday of every month. I remember that there was a time we had drought or delay in rainfall. We gathered both Muslim and Christian leaders for prayer and that same day, we had rain. We are farmers in this town, and rain is very critical to us for our crops.

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The old palace of the paramount ruler of Akureland, Deji of Akure, located in modern day Akure South Local Government Area of Ondo State, which has housed no fewer than 47 kings is a monumental mix of history, values, customs and tradition of the people of the town. With historical relics on display, the palace has continued to attract interests both local and international little wonder the palace was declared as one of the historical national monuments in 1990. It is home to many artefacts.

The palace, according to history was built around 1150 AD by the first traditional ruler of Akure kingdom, Oba Asodeboyede, who came from Ile Ife and was one of the grandchildren of Oduduwa, the progenitor of the Yoruba race.

The architectural designs of the palace despite its old age still retains its traditional uses and values till today, as many of the traditional rites, rituals, festivals and other ceremonies such as the coronation of a new king and chiefs are performed and carried out in the old palace. The building represents a masterpiece of human creative genius based on the level of technology at that time.

Speaking on the significance of the old palace despite the new palace put in place by the people of Akure community, the Sele of Akureland, Chief Taiwo Fagite, said the old palace of the Deji of Akure was preserved to offer opportunity for young ones and visitors to learn about the history, values and culture of Akure people,  saying many historical monuments can be found in the palace.

Fagite and the Chief Press Secretary (CPS) to the Ondo State government, Mr Micheal Adeyeye, who conducted Nigerian Tribune round the old palace, said the palace is as old as the town and disclosed that the palace has about 18 different courtyards with each courtyard having its importance and significance to Akure people.

According to Fagite, there are two main entrances to the palace aside the main entrance which is reserved for the king. There is an entrance meant for men and another for women. He said “women are not allowed to pass through the male entrance and this has a traditional attachment. If a woman tries to enter through the male gate, she risks becoming barren for the rest of her life. This is one of the reasons why we stationed guards here to monitor the movement of the people. But men can use the women’s entrance.”

Conducting Nigerian Tribune round the courtyards known as Ua, Fagite said “Ua lila” is the biggest of the courtyards in the palace. He explained that the people of the town meet and gather at the courtyard to discuss general issues concerning the town. As it’s being called,  Ua Lila which means big courtyard is being surrounded by big pillars, covered with old rustic zinc, with a section for the king and his high chiefs and big enough to accommodate over one thousand people. He said “this is an assembly where decisions are taken by the people of the town.” Apart from this, there is a big hall which he said was constructed by Oba Afunbiowo but was renovated lately by the present Deji of Akureland, Oba Aladelusi Aladetoyinbo.

A royal cart which is a replica of the Queen of England’s cart is also noticed by our correspondent at the entrance of the palace. The royal cart with a large umbrella is said to be usually used to transport the king on special occasions.

• Why we regard Deji of Akure as our father —Iralepo of Isinkan

Leading our correspondent through a dark corridor which led to other courtyards,  the Sele of Akureland, said every courtyard has its ritual significance and implications on the people of the town.

At Ua Ogoga, carcasses of cows and bones were seen in this courtyard. The chief explained that the courtyards express the bond and link between the people of Akure and Ikere in Ekiti State. He said “for every king installed in Ikere Ekiti, they must bring a cow as a sign of respect to Akure, because it is recorded in history that they moved from here to their present abode. We regard them as part of us and we also identify with them. This is the reason a whole courtyard was dedicated for them.”

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Clik here to view.The Ua Ibura is reserved for oath taking. He said it was to prevent crime in the town. He recalled that some 100 Akure youths recently voluntarily visited the Ua Ibura to renounce cultism. Apart from Ua Ibura, there is another courtyard known as Ua Oriole where traditional rulers, chiefs, both traditional and honorary swear the oath of allegiance.

At the Ua Oriole, there are two special magical pots placed at a section of the courtyard. Fagite explained that “whenever there is drought in the land the pots would be placed at the shrine while some appeal would be made and I can assure you that after five minutes of the completion of the rituals it would rain.”

Beside the oath taking courtyard is a special room which was blocked and he said “this room is specially designed for Deji of Akure and he enters this room once in his life time.”

Some traditionalists were seen at the Ua Ojukoto, holding their weekly meeting where prayers are usually offered for the king. The Ua Ojukoto is a place where all rites and ceremonies are held for new chiefs.

Aside this, if there is any emergency, the king and the chiefs usually meet there to discuss the town and other pressing issues. Fagite said “the traditionalist or ifa worshippers meet here every nine days to offer prayer and consult for kabiyesi.”

A special feature of one the courtyards known as Ua Agbeto, is that it rarely stinks. The chief explained that no matter how often people urinate there, it will never give off an offensive odour. “There is no explanation for this, it is something which people cannot easily explain, but it has been established as being true,” he said.

There are so many other courtyards which include Ua Ameshe where offenders are punished. Another significant feature in the palace is the final resting place of some of the past kings of the town. Carcasses and skeletons of cows were noticed in each of the rooms which house the remains of the past kings. He revealed that about 26 traditional festivals are being observed in the old palace while he said there are some places within the old palace which are not exposed to visitors.

Chief Fagite revealed that the old palace used to house the king only and the king is regarded as the only man in the palace. He said it is a taboo for anybody to smoke in the palace. According to him, “Deji was the only man residing in the palace. The slaves living in the palace in those days were usually castrated and no man except Deji had the right to women in the palace.”

He said further that “even princes were not allowed to live in the palace. When they reached a certain age, they would be sent to the villages and installed as the heads of those villages. This explains the reason why the Deji was also brought from the village to be crowned.” He explained that this was to check any atrocities within the palace while the princes were usually trained outside the palace.

He told our reporter that though many developments had taken place in the old palace but most of the historical monuments were preserved. He said regular fumigation protects the wood from the ravaging impact of insects.

He added that the palace has been able to stand the test of time because of the planned drainage system and landscaping within the palace, saying that there is free flow of rain water from one courtyard to another just as the water empties itself into the main courtyard, Ua Lila, which moves from there to the town’s main drainage system. He revealed that this has prevented the palace structure and walls from collapsing.

The palace remains one of the best monuments in Ondo State just as the arts and palace mirror the customs, tradition and values of the past and present people of Akure community, an old concept still relevant in the modern world.

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How was your growing up years?

I was born in Oyo here in Ile Otun Baale Apaara. Incidentally, I am the present Otun Baale Apaara of Oyo. I was born in 1929, I hope. I was baptized in Methodist Church, Apara in 1930. On the certificate, it was written, age: Infant. So, I decided to choose a year earlier than that date and that is why I choose 1929 as my date of birth. Something happened in my family: a child was born on October 27, 1929 and I said I must be one day older than that child. That is why I have chosen October 26 and that is the date I use till date. I will be 90 in October this year, if I am still around.

I went to Methodist School, Apaara. I was enrolled there in 1935, January. I was there until I had read Standard Four which was the highest class in the school at that time. I had to complete my primary education in St Andrew’s Primary School. I passed out in 1943. In those days, when you had finished your primary school, you could be a teacher. So, I was a teacher in 1944. I took entrance examination to Wesley College, Ibadan. I was there from 1945 to 1948.

What is the level of parental influence on your life?

My parents were farmers. They lived in Oyo here and had their farm some 12 miles away where they stayed the whole week and came back at the weekend. Sometimes, they kept two or three weeks away before coming back. I had my father’s mother here in Oyo here taking care of me and the siblings. But at the weekend, we would go to the farm to bring home food for the week: 12 miles away, after school on Friday, we would go on foot and on Saturday, we would have to come back, carrying loads because, on Sunday, we had to go to church; it is compulsory for us to go to church on Sunday. That is why we would return on Saturday.

What informed your choice of profession as a teacher and did you find the job interesting?

It was almost automatic for Methodist pupils. I never wrote any application: Immediately after finishing Standard Six, I went to the school manager who was a reverend. He told me, ‘Go to Fiditi’ and that was how I became a teacher.

I have not had any other job so, I cannot compare. Even when I was briefly in politics as a counselor in Oyo here from 1958 to 1961, in those days, you will still be doing your work, attend council meetings and you will be paid sitting allowance. Even if you are in the House of Assembly or in the House of Representatives, you will still be doing your job, but attending meetings of the legislature. So, I was a teacher all the time and I never had any other job.

At what point did you embrace writing books and why the choice of Yoruba Language?

In my college days, I love reading literature books, but the books I read in the college library were English books, written by renowned authors. When I left college, I continued reading these books, buying from bookshops. I was thinking of writing in English; I know I would have written in English, but for the request by the Western Regional Literature Committee. In 1954, the Committee advertised in the Daily Times for anybody who could write in Yoruba Language to write something contemporary and realistic; the type of books written by D. O. Fagunwa which were on fairies and witches. So, I felt I should try it. I wrote a manuscript which I sent to the Committee. It was acknowledged, but that was the end of the activity because I heard nothing again from them. I had written the novel in an exercise book which I posted to them. I was then in the Akure area. They said they got it and that they would be contacting but they never did.

That must be discouraging…

It was indeed. In fact, I did not make any other attempt until 1960, six years after I sent that script to them. In 1960, there was another advertisement by the same Committee, asking ‘where can we find Oladejo Okediji’? It was the Independence Year and I was then already in Ile-Ife. I wrote back and gave them my address. They said they wanted to use my script for a competition for the Independence celebration and I said okay. But, again, I heard nothing from them. In that same year, I just heard that one Femi Jebooda had a book, Olowolayemo and that it was the book that won the competition and that was the end.

Did you know if they ever use the script for the Independence celebration?

They never use it. In 1966, another six years after I sent first script, there was another advertisement by one Dr S. A. Babalola, who later became Professor Adeboye Babalola, asking to know where I was again. I gave my address in Ile-Ife. He wrote back to say, ‘where is that script or a copy of it?’ I had no copy because it was handwritten and I had sent it to them. Then, he said what happened was that they were passing the script from one member of the committee to another; that the final person who was handling it was D. O. Fagunwa and that Fagunwa had died, at that time, some three years back and so they cannot find it. Nobody knows where the first script is till now. Babalola pleaded that I should write another.

Typewriters have come to Nigeria by then. So, I went to buy one to type out another story. This time, I made carbon paper copies. I sent the original to them. I did not send to the Committee; I sent it to Babalola who was the secretary. About two weeks after, I got a letter from Longman Publishers in Lagos that Babalola gave them my script and they thought it was publishable, but I should rather use the new autography, not the old one that we had been using. They sent me copies of the way the new autography was written. It was not a rejection so, I had to try and type out the same story. But when you are writing and you want to copy it again, you will be making alterations as you would not leave it as it was originally. So, what I did was I improved on the story and sent it back to them. They took the new script and gave it to their readers. One of the readers said, “If you want to publish and you only want to be applauded, you might use the new autography. But if you want people to read, people will not use the new autography; they will prefer the old they have been using’. I got that report and started the third time to type in the old autography where you had, for examples, aiye for aye and eiye for eye and word partition and so on.

I typed in the old autography which was the third time of writing the same story, and I sent it back to Longman. They sent it back to me and said, “No, we didn’t ask you to change. We wanted to know your opinion. We sent you the brochure for the new autography, but you wrote in the old autography’. So, I typed for the fourth time again for my first book, Aja Lo Leru. That is how Aja Lo Leru came into being and when it was published, it received encouraging acceptance from the public and it encouraged me to continue to write.

Your books portray societal ills and the corruption among the government and their collaborators in the working class. You emphasised in Rere Run that these problems cannot be resolved. Why this pessimistic approach?

Are the problems still not with us? Things will not change. Even right now, what “Rere Run” is about continues: workers are still at the receiving end. They cannot be given N30, 000 as minimum wage a month while a senator can get as much as N13 million. It will continue like that forever. Well, pessimistic but I think also realistic. That is human nature. The late Pa Michael Imoudu worked tirelessly to improve the conditions of working class in the country. Did he die a pauper?

You are a renowned writer, how financially rewarding is your profession as a writer?

Not financially rewarding at all. But I feel fulfilled and I am happy about it. It is not financially rewarding, as you can see in the environment and surrounding in which I live. But I feel accomplished.

•  Drama as Lagos teachers use pidgin to teach on Yoruba Day

Retrospectively, do you have any regrets being a writer?

If I had, I would not say I am accomplished. I think I am alright. If I had a chance, I would want to live exactly like this again.

Given what you went through to become a writer, can you encourage any of your children to take to writing as a profession?

Of course, I would if there is anybody with writing inclination. I would encourage such a person because I don’t believe that money is the end of the world or that one should be running after riches. My belief is that you just express yourself; live your own life as it comes. I am enjoying this atmosphere now…

Did any of your children have such an inclination?

Almost all of them are graduates anyway. One is an artist: a professor in the United States. He writes on arts and each student would write on a project to complete their course of study. So, all my children have written something and so they are all writers.

You wrote about the impossibility of resolving the pervading problems around us. In your growing up years, what was the Nigeria of your dream?

Well, I have never thought of this. But in those days when I started teaching, I was teaching as a missionary teacher and there was no hope of any pension at all. You went on teaching until you die in the classroom. So, I was not looking forward to any big finance when I started teaching. Until the early 1950s, there has never been any strike in Nigeria. People were satisfied and contented with what they got. In those days, we had English government in Nigeria. We never thought of becoming say governor, senator or even president then. We thought these Oyinbo people were made to govern us. This remained so until people like the late Herbert Macaulay came and started telling us that we too could govern ourselves. It was in those days that Dr Nnamdi Azikiwe was with Macaulay. That was the set of people who told us that we could manage our affairs.

When Chief Obafemi Awolowo came, he was more organised than these people and so, he too made a lot of improvement to what had happened. We were happy that things were changing. But I had become brainwashed by people like Azikiwe and so, I was in the NCNC. But politics then wasn’t a do-or-die affair, unlike what we have now; it was friendship. In the council, we were friends and even in town.

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How did you feel when you heard you would become the Oba?

I was surprised. I stayed in Lagos but went to spend Christmas with my old Mum. They came to me and said “You are the next king”, and that was all. And I was installed. The mode of selection was done through traditional process. They had already consulted oracles. They know how to do their investigation. So many names were taken to the oracle where they found out who the best candidate was. Many people were good but they had to take the best and they said I was the best in all the places they went.

What were you doing before you became a king?

I was a Civil Servant. I worked in Lagos State Government. My parent Ministry was Lands Bureau, Governor’s Office, Alausa, Ikeja.

What do you think should be done toEkiti and Ondo communities which are fast becoming dens for kidnappers and ritualists?

Unfortunately, this issue you have raised is a national problem. It is happening almost everywhere now. It is happening in Oyo; it is happening  in Osogbo; it is happening everywhere. So, it is a national issue that the Federal Government should address. But starting from our own area, thank God there has not been any such case in our local government. It is happening in areas, within the Oyo and Ekiti boundary,  precisely Iwaraja-Efon axis, Itawure down to Aramoko. Those areas are more or less danger zones. Thank God, the government is reacting to this. It has already done very well, in this regard. We have security men at all the black spots; the Military men and some other local vigilantes. It is also happening between Kogi and Ekiti North, around Ikole Ekiti. That was why the then former Governor of Ekiti State, Ayodele Fayose, requested for military men. And since then, there have been no cases of armed robbery or kidnapping. So, the government is doing very well. Immediately they hear of any incident, they take necessary steps and they curb it. The most important thing is that every government has a special fund for security called security vote, which comes from Abuja to maintain peace, law and order in the state. Therefore, what I will suggest is that let the Military, Nigerian Police, Mobile Police and the local vigilante be involved. They must be stationed permanently, in those crisis-prone areas or any area that is prone to attack, so that the people will not be caught unawares. My advice is that even everybody should be involved.  We should be security conscious. When you see any strange movement, you should be able to contact the security operatives to inform them. This is because they operate within the community. There is no way they can move without people seeing them. When information is given on time, they won’t be able to perpetrate any heinous crime.

•  Govt agencies still diverting funds ― Buhari

Give us a brief history of your community? 

My community has been in existence for a very long  time, I will say decades ago. We all migrated from Ile-Ife. We continued moving round until we came to a place called Ayebode. Ayebode now consists of about 10 communities and small villages.  The communities now come together at Ayebode. But after forming a large community at Ayebode, they discovered Ayebode was not accessible as it should be. The only route that passed through that place was Ikare-Omu Road. So, the community was cut-off. So, around 1948,my father, who was on the throne at that time, was going to Ibadan and Lagos to buy goods as a trader. He was a trader before he became king and also a strong farmer. He had already tasted civilization and, as a result, knew that the community would not grow without road. He now said we should come between Omu-Oke and Okota where there was a new road, then, because anytime he was coming from Lagos, they usually dropped him and others coming to the community at Omu-Oke, because the vehicle would not beable to go through the bush, especially whenever they got there at night. So, he now said we should move to our present site. Out of 11 communities, some decided to move to Obadore while about seven of us moved to our present site. And because of the difference, we now changed our name to Araromi-Ugbeshi, Ekiti. So, other people in Omu-Oke gave us land, and we settled there. Presently, there are six major communities at Araromi-Ugbeshi Ekiti. We had other communities that joined us. This is because the place we were given was a very plain land. When we got here, everything was so peaceful. There was no fight. They were peace-loving communities. Since then, we have been living together without any problem.

2019 general elections are around the corners, and many Nigerians are very apprehensive. What are the Obas doing in their spheres of influence to douse all this tension?

The fact remains that the Electoral Act has already stipulated all the necessary steps to be taken by INEC (Independent Electoral Commission). There will be security men on ground. Once you have your PVC and your name is checked, you vote and you leave. We, the obas, have already informed them that we don’t want any crisis. All the communities in our area are peace-loving; we obey the constitution and laws of the country. Whoever wins should believe that that is what the Lord has already ordained. It is just a period of four years. Within a short time, four years will go. Those who lose today may win tomorrow. So, you remember what happened to Abraham Lincoln. You know how many times he contested for the position of American President and he finally became the president. He became one of the best that America may never forget. So, God has already ordained time for everybody. So, we preach peace and they always listen to us. We tell them-if you don’t win today, you win tomorrow. It’s not a do- or- die affair.

There is this clamour, in some quarters, that traditional rulers in the country should be assigned specific roles in this democratic dispensation. How would you react to this?

Traditional rulers are very important because we are the nearest to the people, and they understand ourlanguage. The tradition goes with a lot of respect, so when they talk, people, especially their subjects listen.If there is going to be problem, we the Obas and the Chiefs will talk to them and they will listen and we can say thatthe law of the land can now take its normal course on whoever does not listen. And they prefer to listen to us. Weare their fathers and they are our children. So, as fathers that we are, they should listen to us. We work 24 hours and therefore, government should increase our salary. Our salary is too poor. From the day you ascended to the throne, you continue to work non-stop. If you are sleeping around 1 a.m,they will come and wake you because our doors are open.Government should give us all the necessary things we need like vehicle, driver and others to enable us perform optimally. They should pay for the services we need. They should pay for all our attire, medical treatment. They should treat us the way governors are being treated, because we are working as hard as the governor. It is not easy for you to be controlling a whole community

What are those peculiar challenges of ruling this community?

The challenges are many. Even as the head of a family, you have challenges because if you tell the children to go to the left, you may still  see some that will go to the right. So, the onus is now on you to convince them that this is right one, not to talk of a community that is composed of chiefs, High chiefs, Iwarafa mefa, different heads of families. You know what the youths are doing nowadays due to civilisation and how it is for them to agree, it is an Herculean task. So, it is not easy. It requires prayers to conveniently and effectively rule such community.

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After ten years of uncertainty, the Baale of Siun, Chief Lawrence Olawale Odeyinka, has been installed the Olu of Siun, in the Obafemi/Owode Local Government of Ogun State. For many sons and daughters of the town, having a new traditional ruler was a dream come true. It has been one long night of frustration and unhappiness for them. But with the new installation, better days are ahead.

The former Baale of Siun was also an immediate beneficiary of the decision of the Ogun State government to upgrade some stools of Baale to second class Obas in the State to herald all round development and bring more dividends of democracy to the areas.

The Ogun State governor, Senator Ibikunle Amosun, stated this while performing the official installation, with presentation of staff of office and instrument of appointment to the erstwhile Baale of the town, Oba Lawrence Olawale Odeyinka, as the first Olu of Siun, which was witnessed by sons and daughters of Siun, as well as government functionaries and dignitaries from all walks of life.

Governor Amosun congratulated members of the community for the upgrading of the stool of Baale of Siun, in Obafemi Owode Local Government Area, to the status of part II Oba, saying this would open up the area for more developmental projects. He further opined that the development would bring the needed progress that would place the town in its pride of place. He added that peace would bring the development that the people had always yearned for.

Amosun who was represented by the Commissioner for Local Government and Chieftaincy Affairs, Chief Jide Ojuko, commended the efforts of Alake and Paramount ruler of Egbaland, Oba (Dr.) Adedotun Aremu Gbadebo in the upgrading of the monarch, acknowledging that Alake had been a rallying point for the entire traditional rulers in Egbaland, which had made the council to witness peace and remarkable progress.

Senator Ibikunle Amosun admonished sons, daughters and residents of the Siun to work in tandem with the new oba in moving the town forward. According to Amosun “I am particularly happy that the upgrading of the stool of Baale of Siun to the status of Oba came into reality during the lifetime of Oba Lawrence Olawale Olayinka, who was the incumbent Baale until his appointment as an Oba.”

The governor commended the overwhelming support the people of Siun accorded the new Oba during the upgrading and official installation process. According to the governor, that showed that Kabiyesi was a bridge-builder adding that, that was a reference point for all, even during his reign as the chairman of the Ogun State Council of Baales.

Amosun also enjoined the new traditional ruler to be more receptive and responsive to the yearnings and aspirations of his people, just as he noted that by his appointment, he has become a member of the Egba Traditional Council, urging him to work hand in hand with the council, in order to promote peace and progress of not only Siun community but the entire state.

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He implored the traditional ruler to mobilise his subjects in the discharge of their civic responsibilities, as the state government relied on internally generated revenue (IGR) for continued delivery of dividends of democracy to its citizenry.

In his acceptance speech, Oba Odeyinka appreciated all indigenes of the community and well wishers for their numerous supports, which had made the event a huge success, assuring that he would use his wealth of experience in establishing cooperative associations, to devise means of reducing poverty among the people.

The new Olu of Siun emphasised that the establishment of a democratically and mutually owned community based cooperative association would afford the people the needed opportunities in pooling their resources together to enhance economic benefits and financial independence.

Earlier, the chairman of Obafemi/Owode Local Government, Alhaji Jamiu Balogun lauded Senator Ibikunle Amosun-led administration for its unprecedented infrastructural development in the state, noting that the presence of government was being felt in all sectors of the economy, including traditional institutions that were being given their right place in governance.

The Alake and Paramount Ruler of Egbaland, Oba Adedotun Aremu Gbadebo, in his address, advised Oba Odeyinka not to hold grudges against those who had delayed his installation, in the past 10 years through petitions. Rather, he urged the new Olu of Siun to thank God that, at last, he had even been crowned as a senior traditional ruler in Ogun State.

The Alake explained further that being a second class oba, he would automatically become a member of the Egba Traditional Council which those before him were not given the opportunity to be in.

Oba Gbadebo advised him to work very hard in bringing together all sections of the Igbore larger community in Egbaland by working in cooperation and collaboration with the Oluwo of Igbore as well as all other stakeholders. He went further to add that the people desired a leadership that would foster development and that the new traditional ruler should ensure that the people are given the regard that is due them. He called on both residents and indigenes of the town to rally round the new traditional ruler with the expectation that the town will get the expected development.

The Onijale of Ijale Papa and the Oluwo of Egbaland, high chief Adeboye Adeyemi also prayed for the new Egba traditional ruler. He asked the new traditional leader to focus on meeting the needs of the people, insisting that the town would only grow when there is peace, truth and trustworthiness.

Oba Lawrence Odeyinka, the new Olu of Siun  was accompanied to the Ake Palace by many Igbore  indigenes including the Oluwo of Igbore, Oba Anthony Olayiwola, the Balogun of Ikore and Boroji of Egbaland chief Lateef Lemboye,  former VIO Ogun State chief  Oluwole Olumide and chief Adebayo Shofolahan.

Also present at the event were the Oluwo Of Egba Adeboye Adeyemi, Aare Ganiu Babayeju, Ogboye S.A Akinremi, Akangun Adebayo Shoyooye, Baagbinmo Akanni Akinwale, Olori Parakoyi Kashimawo Laloko, Bantu Kehinde Sofenwa and Aare Baroyin  Layi Labode.

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Since he ascended to the throne of Anlugbua, the progenitor of Owu-Kuta people, Oba Adekunle Oyelude Makama had hosted series of events, traditional and social, in his palace located near the King’s market.

Those events usually attracted appreciable number of crowd to the expansive compound including battery of reporters invited from different media organisations to cover those functions for public awareness.

However, none of those events compares to the recent held by Oba Makama exclusively for the media. Unlike the previous ones which advertised themselves to the generality of Kuta residents, this one only had in attendance traditional chiefs who supported Oba Makama while the event lasted.

Though the invited journalists, who came individually and in groups, were not unawares of the subject that brought them to Owu-Kuta, they did not have the details until the monarch picked his prepared speech and spoke on what was considered unfamiliar topic by a traditional ruler, who should be contented with his custodian of custom and tradition role in his domain.

The royal father, also the current chairman of the Supreme Council of Owu Obas, showed concern on the state of the nation and specifically dwelled on the Nigerian Army and its efforts at bringing the protracted battle against the dreaded Boko Haram insurgency to an end in the North-east zone of the country.

The palace modern hall went into complete silence with reporters burying their heads in their writing materials and scribbling some words from the extensive speech of the Olowu. Oba Makama commenced from historical perspective to Boko Haram insurgency tracing it to 2002 when one Mohammed Yusuf, an outspoken, fiery Islamic adherent, led like minds in campaign against what he called corrupt leadership in the country, thereby advocating an extreme Islamist ideology against the system.

However, according to the traditional ruler, Boko Haram didn’t start using violence against the government until 2009 after it had fully transformed to a rebellion group and caused tension in the North-eastern part of Nigeria.

In 2012, there was a split in the group resulting to emergence of Salafist conservative faction led by Abu Usmatul al-Ansari, and the more dominant, violent faction led by Abubakar Shekau. Thousands of lives had been lost thereafter, making Nigerian government in the administration of President Goodluck Jonathan vulnerable.

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Clik here to view.In 2014, the violence escalated dramatically, with 10,849 deaths, and also spread to neighboring Niger, Chad and Cameroon. In 2015, however, a coalition force pushed Boko Haram to retreat into the Sambisa Forest.

And the appointment of the incumbent Chief of Army Staff, Lieutenant General Tukur Yusuf Burantai by President Muhammadu Buhari, therefore, restored hope in ending the insurgency. Even though total success cannot be said to have been achieved, the continued offensive by Nigerian troops has been productive.

Evidence is the reclaiming of Baga town in Kukawa Local Government Council of Borno State. That exploit excited Oba Makama and called on Nigerians to show appreciation to the fighting troops in the warfront.

The traditional ruler, who is reputed for his regular contribution to national discourse, said the impressive result deserves not only commendation but also wide publicity to boost the morale of the gallant soldiers.

While two soldiers on Nigerian side reportedly fell and five injured during the fierce battle in Baga town, Nigerian Army Special Forces Command (NASFC), fought gallantly and forced the insurgents to a retreat.

Oba Makama also said that national applause to Nigerian troop at the battlefield such would also weaken the strength of the insurgents and destabilize their camp.

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“It is not fair that our gallant soldiers are only reported when they record casualties. They are our ambassadors who by choice decide to lay down their lives for our dear country. For this reason, they should be respected with commensurate attention. The news coming from Baga, a major commercial centre in Borno State, is a good one, which indicates that the end of the battle is gradually in sight,” he said.

The monarch, therefore, charged the Federal Government to fortify Nigerian troop with necessary equipment to prosecute and bring the war to end earlier than expected, adding that Nigerians in the North-east deserve permanent peace.

He also praised Nigeria Army authorities for their transparent disposition towards verification of the Army’s budgetary allocation as requested by the Civil Society Organizations.

He noted that he Freedom of Information Act does not compel public servants to reveal state secrets or give information, especially when it has to do with national security issue but applauded Gen. Buratai for his maturity.

“With this development, General Buratai has again demonstrated that Nigerian Army is genuinely determined to end this war through transparent dealings. This is the first time in the history of the army to subject budget to such verification called for by civil society groups. Our duty as Nigerian citizens is to keep ore faith in our army. That is a way to give them confidence that their people back home are solidly behind them,” he said.

In order to show his determination to deny the terrorists breathing space and invade their hideouts, has ordered the troops to “fight to finish while inaugurating the Special Motor Cycle Section of 117 Task Force Battalion’s Quick Response Group in Chibok, Borno State.

He stated that the new device is aimed at enhancing quick counter-offensive and chasing the terrorists completely out of their enclaves.

The Olowu used the opportunity to call on his fellow traditional rulers in the South-eastern part of the country to advise Nnamdi Kanu against what he called his regular inflammable statements against the country.

He said, “The royal fathers should let him see reason his call for boycott of the election is a disservice to the South-eastern people and efforts to provoke the state. But I am genuinely positive that the South-east elders know better, and would not condone such excessive statements from any quarters.

We have to realise that Nigeria belongs to all us. Nigeria is older than most of us. And Nigeria will still outlive most of us. The best we should individually and collectively do is to contribute our quotas in leaving Nigeria better than we met it.”

Oba Makama was complemented by the Elerinmo of Erinmo-Ijesa, Oba Michael Odunayo Ajayi, who also applauded the breakthrough which Nigerian troops have lately recorded against Boko Haram insurgents, also calling on Nigerian to boost their morale with support.

The Elerinmo acknowledged the newly inauguration of the Special Motorcycle Section of 117 Task Force Battalion’s Quick Response Group in Chibok as evidence of progress under the leadership of Lt General Burantai.

“This is an indication that the army is now using native intelligence to deal with the insurgents. This is modern war strategy used by advanced nations to respond to crisis. I am positive that this innovation would yield good results sooner. All the troops need is our support,” he appealed.

The Olugbon of Orile-Igbon, Oba Francis Alao in company of his wife also joined his fellow monarchs before the well-attended gathering was finally rounded off on a lighter note of refreshment and music.

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The Akoko road is one of the busiest roads in the South west region of the country after the Lagos /Ibadan express way. This is because the highway is the gateway to the Northern region of the country and the Ikare Akoko road which is regarded as the headquarters of Akokoland remained a dreaded spot for motorists especially the sleepy hill of Oke Alabojuto, in the ancient town.

This road which lead to center of the town in Ikare Akoko had claimed so many lives in the past and a week never passed without the spot consuming several lives with immeasurable valuables lost to incessant auto crash on this road which made motorists dread the road and tag it blood sucking arena, attaching some myths around the hilly spots of the town.

No indigene or residents of Ikare Akoko believed that the hilly road surrounded by rocks could be leveled to reduce carnage on this spot which is very close to the central market located at the entrance of the ancient palace of Ikare Akoko.

The Myth

There used to be a myth around Oke-Alabojuto, the hilly portion of Ikare-Akoko township road. No native believed the famished and destructive rocky hill could be leveled. To some residents of the community, the Oke Alabojuto, has been in existence from time memorial with some spiritual attachments.

They were of the belief that certain atonement had been left unperformed because of the introduction of Christianity and Islam. According to one of the residents, Olakanmi Sanusi, who observed that the carnage on the particular spot became incessant in the mid 90s. He said “though I would not know maybe there is a deity being worshipped here before but accidents are not common here , but since everybody in the have embraced the new religions, and people tend to abandon the period sacrifice to the hills and rocks, we have been experiencing accidents and carnage on this particular spots for years.”He however said they have tried to unravel this myth with no one to offer the reasons for many deaths on that particular spot.

But the Olukare of Ikare Akoko, Oba Akadiri Momoh, dispelled the insinuation and said there were no facts to establish any myth surrounding the Oke Alabojuto, but explained that the place was named Oke Alabojuto   because the first missionary in the town lived on the hills.

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He said Archdeacon Lennor, the first missionary from Jamaica stayed there and they called it Oke Alabojuto because he was in charge of schools and churches then; that was around 1935. The level of education then automatically picked up because we have no school before then.

I don’t know if any gods or goddess is being worshipped around the place but when I was growing up, there was nothing like that. The missionary built schools and churches and there was nothing like that. It is possible they have before but when the missionaries came in there was nothing like that.

A nonagenarian, Madam Deborah Olaofe said such myth should not be discarded, saying the modern day religion have relegated such practices to the background but maintained it should not be ruled out. Olaofe however said the present adminstration led by Governor Rotimi Akeredolu, the Oluwarotimi Akeredolu, has shattered the myth by turning the place to “Isale-Alabojuto”.

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Clik here to view.New development 

The residents of the community have described the reconstruction of the vital spot of the road which is about 0.5 km as a gateway to development of Ikare Akoko and the entire Akoko land, saying the development would put an end to the age-long nightmare of the people of Ikare and  the road users.

Before it was leveled, the hilly road had consumed several lives and destroyed uncountable valuable properties through auto-crashes, making residents to live in fear for decades. The inhabitants of the four  local government areas as well as commuters have expressed delight over the feat recorded  by the state government in executing the project.

The reconstruction works remains one of the most important infrastructural works being carried out by the Akeredolu government  Many had given up on the road because it has  inflicted untold hardship on the people of the town, while some suggested the road should be permanently closed to stop the carnage while some argued that it would affect the economy of the hilly  town.

The residents of the ancient town who described the road before the construction as death trap, said the reconstruction works will save lives, boost economic activities and smoothing traffic flows.

Speaking to Nigerian Tribune, 72 years old Mr.  Pius Olabode, who has been living all his life in Ikare Akoko, said the road will positively affects the  economic, political, and social activities of the people of the community it. He noted that the road had sent so many people to their early grave

He noted the number of casualties during any accident along the hill is usually too many because of the market situated at the bottom of the hill.

He said “at a point, we even took steps to appease the gods to put an end to the recurring accidents on the road. We invited religious leaders like Pastors and Imams to help intercede for us.”

He commended the administration of Akeredolu for taking the giant step to execute the construction of the raid which subsequent government failed to give attention.

The septuagenarian however appealed to the government to extend the construction to the adjoining streets on the road , saying their cars had been trapped inside the streets since the construction began awhile there were no indication that the road will be constructed to accommodation the people living within the streets.

Also speaking, Raphael Omoteloye said he had witnessed over 20 accidents on the hilly toad in his lifetime saying more than 200 lives had been lost on the Oke Alabojuto road. He attributed the causes of the accidents on the axis to “break failure which is very rampant among big vehicles, lovelies and trailers”

He however said the topography and the hills upon which the road was constructed made it difficult for subsequent government to initiate the move in reconstructing the road and saluted the courage of Akeredolu’s government in fulfilling his electioneering promises to the people of Ikare and Akoko in general. He said when they mobiles to the site, very few believed the hill could ever be brought down and reduced to ground level to give way to a dual carriage way, the first in Akokoland.

With this Akeredolu has demonstrated to us that he is a listening governor and with the construction of the road, we are safe now in Ikare, no more weeping or gnashing of teeth”

Speaking, on the construction of the Oke Alabojuto road, the state commissioner for Information, Mr. Yemi Olowolabi said the construction of the road and other road across the state is in line with the state governor mantra of Road to Redemption.

The paramount ruler of Ikare Akoko, Oba Akadiri Momoh, described the construction as a miracle saying it takes a good government with mission and vision to execute such project.

He said the construction of the Oke Alabojuto has endeared Akeredolu to Ikare people, who he said will forever be grateful to the governor for opening up their town to bigger economic activities.

Oba Akadiri said, “I received the news with joy. Everybody in the town was very happy about it because they knew the project was going to put a stop to the recurring needless accidents on the road.

“The construction of the Oke Alabojuto road is a wonderful thing to happen to the people of Ikare,  Akokoland and Nigeria in general, because the road links Ondo State to other parts of the country.

“We do appreciate the governor’s determination to permanently arrest our fears about this road. Our major concern, before the construction of the road by Akeredolu, was how to put a stop to the countless deaths on the road.

“Most vehicles, especially trucks and other big lorries, would lose control and crash while ascending or descending the road due to break failure or other mechanical faults. And these always resorted in loss of lives and properties”

He commended the people for their tolerance and cooperation since the construction work began and urged them to persevere till the end.

Speaking to our correspondent at the site of the construction, type site engineer,  Mr Dusgam Jarboa, of the RCF Nig. Ltd. said the double lane  road would be delivered to the state government in couple of days.

He said the construction company took time to construct the road because of its  peculiarities and assured that it would serve the purpose it was meant to serve, saying with the quality of work done at the site, said when completed, the road can last for more than 50 years.

He said the road revolution taking place across the state was embarked upon “in redeeming the state from the rot that has characterised it for a long time and open up new vistas of opportunities, the Akeredolu-administration is gradually creating platforms for the economic recovery and independence of the Sunshine state.”

Olowolabi commended the people for their love and hospitality and  praised them for being accommodating and peaceful for allowing their communities to witness  development and said the Akeredolu led administration is bent on providing necessary amenities and infrastructure for the benefit and development of the  state and its people.

He said similar projects are ongoing in Owo, Akure, Ore, One’s, Ifedore, Idanre and many others towns and communities.

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Less than seven months before Nigeria was granted Republic status by the British which had governed her from 1914, Adetayo Rasheed Oladele was born into the Lafogido ruling house in Ile-Ife by the late Sooko Olojo, Kasali Adewuyi Oladele and his wife Falilat Asabi Oladele.

The young Oladele was growing steadily alongside his siblings in the Ijioke family compound in Ile-Ife, then in the defunct Western Region. The parents were religiously overseeing his activities as expected of them to prevent exuberance for which the under aged are naturally notorious.

And the senior Oladele, who was endowed with strong instinct always drummed cautionary words into the ears of his son on need to tread softly because, according to him, ahead of his son laid a bright future.

“My father used to tell me that I should be careful how I relate with people and how I conduct myself in public because I will become a ruler one day. He would always repeat that message to me, especially whenever he felt I was probably not doing some to his expectations,” he reminisced.

Did those sermons make a serious meaning to the young boy who was born precisely on March 3, 1963? Oladele was enjoying his youthful years in company of his peers all of whom had no clear picture of what their future looked like.

“At that time, all we, kids, knew was to eat and play and help our parents. Talking of future ambition or any serious dream, we were not there. We were living our lives believing what would be, would be. But all together, those years also had their value which I later grew to appreciate,” he said.

While growing up, something stood Oladele out, and it was his eventful days as a pupil of St. Pauls’ Primary School, Iyanfoworogi between 1969 and 1974. He saw education as a vehicle through which he could become a pride of his very hardworking parents, both of whom were always excited at the news coming from the then University of Ife, now Obafemi Awolowo University, regarding matriculation and graduation of students.

Oladele’s parents always dreamt that their young boy too would one day grow to secure a seat in the classroom of the architectural masterpiece, which the OAU was and still is. Given that fact, they would impress it on their son to work harder and become an undergraduate that would transform their social status in the community.

As some of his contemporaries were dropping out of the elementary school, Oladele passed his Primary School Leaving Certificate and consequently advanced to Anglican Mixed Commercial Modern School Iyekere Ife from 1974 to 1975, after which he gained admission to the prestigious Oduduwa College Ile-Ife where he acquired secondary school education which he completed in 1980.

“My parents were not only happy by this feat, they were confident that I was moving towards achieving their dream. My father in particular was perceptible, watching my gradual progress in life. But as an African parent would do, he would not always show this to me but deep inside me, I knew he was satisfied by the progress.

“So, when I was offered an appointment as account clerk at Ife University Teaching Hospitals Complex now Obafemi Awolowo Teaching Hospitals Complex Ife after my secondary school, he was fulfilled. That was from 1980 to 1984,” he noted.

With his experience on the job, he was no longer satisfied as a staffer in junior cadre who could only rise to become the chief accountant by the power of luck. He knew he needed higher certificate to reach the peak of his career.

He, thus, sought, and was offered an admission into The Polytechnic Ibadan (Esa-Oke Campus) from 1984 to 1986 where he studied Marketing and bagged Ordinary National Diploma (OND). Oladele did not miss admission of the following year in Ibadan Campus of the Polytechnic to have his Higher National Diploma (HND) from 1987 to 1989.

“Just as it obtains till today, I did my National Youth Service Corps (NYSC) at Plateau Publishing Company in Jos, Plateau State from 1989 to 1990. That one year was another experience but as I always say, no knowledge, good or bad, is wasted, unless one decides to waste it. I am somebody who is open to knowledge. That is one of the attributes of a Marketer. If you don’t study your target customers, how would you understand their needs,” he said.

After he was done with the national service, Oladele was set for the labour market to pick his choice job. Expectedly, by 1991, he was employed as Sales Representative at Daily Times of Nigeria PLC. The media organisation was still holding on to its status as the oldest Nigerian newspaper, and Oladele was doing his best in expanding the sale margin of the paper.

In 1994, he got married and two years after in 1996, he departed Nigeria for the US where he sought the proverbial Golden Fleece and had an improved life in where he considered a saner work environment. He worked as a Real Estate Broker with Royal Executives Realty in Columbus Ohio USA, He had a successful career filled with memorable moments that redefined his work ethics and placed him among the best real estate brokers in the US.

However, he needed to return home after the immediate past Adagba, Oba Debolu Fatunmise had joined his ancestors, thereby naturally creating a vacant stool in the palace. So, upon his return, he also threw his hat in the ring during succession contest.

“The late Adagba, Debolu Fatunmise was to my uncle, I signified my intention for the throne. The process started from my royal compound (Adagba). Four people signified intention to occupy the throne, we collected form and passed through screening exercise and I came first. My name was sent to the palace as the candidate from our compound.

“There are other four contestants from other compounds that make up Iyanfoworogi Kingdom. The palace organised another screening for the five of us and I came first too. From there, my name was forwarded to the Ooni for final ratification and that led to my coronation on the 24th of November 2018 as the second Adagba of Iyanfoworogi,” he recalled.

His exposure to different faces of life at home and across the Atlantic, specifically in the USA, has left him with moments that would remain evergreen in his memory for a long time. But the day the Ooni of Ife, Oba Adeyeye Ogunwusi consented to his coronation in a well-attended ceremony was exceptional.

It was a day of fulfillment having endured the selection process that saw him dwarfing other contestants at every stage of the exercise. He felt so good and saw the new status as a good way to give back to the community that has given him so much.

I cannot thank God enough for seeing me through the journey to the throne. That is why my mission statement centres on the need to make Iyanfoworogi the business hub of Ife Kingdom. We are going to explore the proximity advantage which we have with Ile-Ife to develop the community and make it investors destination. But it is going to be a gradual process,” he said.

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Although she is the youngest wife of the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi, the spirit in the heart of Ayaba Badirat Adeyemi, is older than her 29 years on the surface of the earth. With her Badirat Adeyemi Foundation, she is an emerging humanist who is connecting her past with present to shape future of the underprivileged of the society.

Last Monday, Ayaba Adeyemi woke up from bed, observed her early morning prayers, did few things and led his friends and aides of the Alaafin to Olorieru Open Space behind Alaafin’s palace where she brought smiles to the gloomy faces of a group of widows.

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Done with the excited women, Ayaba Adeyemi headed for Araromi Market in Oyo East Local Government and later Cele Junction in Oyo Wes. She finally rounded off her visit at the Akibio Palace in Afijio local government. Items such as bags of rice, clothing as well as cash were distributed to 30 widows in each of the four local government councils in Oyo metropolis. Before that visit, Ayaba Adeyemi had a rich profile of humanitarian gestures since 2017.

Nigerian Tribune gathered that she had empowered about 50 people who were sponsored to undertake different vocational training in Tailoring, hair dressing, decorations, make up artistry.

She was a cynosure of all eyes at the graduation of some of the beneficiaries of her foundation in Ibadan. The parents of the lucky ones, who had looked for opportunity to show gratitude to her, overwhelmed Ayaba with praises and prayers for changing the fortune of their children where they least expected.

“On that day, I was emotional; touched by the joy I saw in those people. I derived one lesson in that, and the lesson is that every good which one does attracts commensurate inner reward, which is joy and sense of fulfillment,” she said.

On her return to the palace from the four local governments, Ayaba Adeyemi revealed that Oba Adeyemi inspired her to embrace charity having long observed him as a monarch who daily plays host to the needy and cushion their pains.

“I have seen a lot here in the palace watching baba doling out gifts, particularly money to different people that come to seek his assistance. At a point, I began to key into his heart of kindness and thought that I would also do same. I am always impressed watching those people smiling and laughing after baba has attended to them. That feeling also brought some joy to me. That is why I decided to also go into it,” she also said.

Aside Oba Adeyemi’s factor, she revealed with some emotions that her childhood history as one from humble background also ignited the charity passion in her, saying that whatever God gives to the rich also belongs to the poor.

“Baba would always tell us that whatever we have should be shared with the underprivileged. He always encouraged us to develop kind heart to our fellow humans to have a peaceful environment where everybody would be happy,” she added.

Specifically, she said her choice of widows was informed by her understanding of what they go through after the death of their husbands.

Oba Adeyemi, who showered encomium on his wife, described widow as victim of unfortunate circumstance, some of whom end their lives in untold sufferings owing to societal attitude to them, adding that death of a spouse is compounded by the cultural demands of widowhood as many are blamed and stigmatized for death of their husband and thrown out of their marital home.

The traditional ruler said Nigerian society is a male world where widows live with psychological, mental, sociological and indeed financial torture that reduce them to almost sub-human beings.

He recalled the three-year-old Civil War during which thousands of lives were lost on both sides, leaving their wives as widows who needed to fend for themselves and their children without support from their in-law.

Yet, he stated that Nigerian government lacks any legislation or mechanism to support and cushion the effect of loneliness on the widows, a contrast to what obtains in developed countries where adequate social security is provided for them.

“Talking from experience, I made it a duty to visit the eldest and only surviving wife of my late father (Alaafin Ladigbolu) in her residence located at Oke-Olola area in the Atiba local government area. What we are doing in the palace is to sensitize the government on need to give priority attention to these underprivileged of the society. Each of my wives runs a NGO (Non Governmental Organisation)

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It was one fine moment of jubilation of former students of St. Anne’s Secondary School, Ibadan established 150 years ago. The school which has produced very successful students including Nigeria ’s former minister of finance, Dr (Mrs) Ngozi Okonjo-Iweala, has repeatedly championed the cause of the girl-child given her daily struggles and triumph of the human spirit.

The event which was attended by former students of the school had Chief (Mrs) Funmi Ogundoyin as guest speaker. While speaking on the topic ‘girl-child education in Nigeria, Ogundoyin, an educationist, advocated strongly that educating the girl-child would guarantee national development.

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According to her, “The acquisition of education bestows on women a lifelong disposition of benefits. Some of these opportunities accruable from acquisition of education includes: knowledge; it strengthens economies and advances the fight to end poverty through better employment and income. It prevents forced child marriage. It builds more stable communities. It prevents needless deaths. It develops the personality of the individual who eventually becomes relevant to the society. Educated mothers take better care of their children’s health. It gives girls the opportunity to develop skills, knowledge and confidence to make informed decisions. It brings about social integration. It fosters social placement. It brings about social and cultural innovation. It brings about competence and skills.”

She also argued that certain attitudes have been responsible for lack of education of the girl-child. These, she contended, included both cultural and economical reasons.

“Women in Nigeria have had various challenges in order to obtain equal formal education with their male counterpart. Education is a basic human right and has been recognised as such since the 1948 adoption of the Universal Declaration on Human Rights.

“However, so many factors have been reported to be responsible for low enrolment of girls in schools in many parts of Nigeria, especially in the northern region of the country. These factors include but are not limited to the following: religious misinterpretation, cultural practices, poverty, early marriage, illiteracy, and inadequate school infrastructure.

“To majority of the parents, girl-child education is less important because no matter what level of education the girl attains, their hope is to see the girl-child get married. To some parents, western type of education is termed to be a way of negative transformation and initiation of an individual into materialism, promiscuity and inculcation of western cultural ideologies.

“With almost 70% of the Nigerian population living below the poverty line, girls are often sent to hawk wares on the streets. Barriers to girl-child education in Nigeria especially in the north have been identified a poverty, early marriage, cultural and religious misconceptions as well as teenage pregnancy.

“Various cultural and social values have historically contributed to gender disparity in education. One prominent cultural view is that it is better for the woman to stay home and learn to tend to her family instead of attending school. A study by the University of Ibadan linked the imbalance in boys’ and girls’ participation in schooling was to the long-held belief in male superiority and female subordination. This situation was further aggravated by patriarchal practices which gave girls no traditional rights to succession. Therefore, the same patriarchal practices encouraged preference to be given to the education of a boy rather than a girl,” she said.

Foremost on her list of successful women whom she called on the girls to emulate was Chief (Mrs) H.I.D. Awolowo who was wife of the late sage, Chief Obafemi Awolowo. Other women who have contributed in small measure in national and global development included Justice Atinuke Ige, Ibukun Abiodun Awosika, Chief ‘Folake Solanke, Professor Bolanle Awe, Funmilayo Ransome-Kuti, Nike Adeyemi, Professor Grace Alele-Williams and Bolanle Austen-Peters.

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Oke-Ogun zone of Oyo state is one of the biggest with a huge land mass that is mainly agrarian and a melting point of cultures being home to many Fulani settlements a well as farmers from other tribes. It can be described as a border zone as it shares boundary with some states in Nigeria; Niger, Kwara, Ogun and Osun states as well as an African country; Niger Republic.

With the natural deposits and rich soil, the zone has all it takes to make Oyo state a leading state in Nigeria as it has a lot to contribute to the development of Oyo State and Nigeria. From Saki to Tede, Ago Amodu, Irawo, Iganna, Sepeteri, Ijio, Kisi, Igboho, Alaga, Otu, Oje Owode, Igbope, Igbeti, Igbojaiye, Baba Ode, Okeho, Iseyin, Ilero and to Fulani settlements like Kara and Keulere, it is obvious that Oke-Ogun is  an agricultural empire.

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Indeed, the economic development of Oyo State will take a boost if the attention is paid to the Oke Ogun zone as agriculture has been identified as a way of diversifying the economy of the nation. But for unknown reasons, the zone remains one of the most undeveloped in Oyo state; bad roads, lack of potable water, no power supply to many communities, security issues, poor educational institution, lack of media organization and basic social amenities, poor access roads to farm.

Aside its agricultural prowess, mineral deposit, the proximity of the zone to the border further makes it attractive to smugglers though their activities further endanger the people of the zone as a result of accidents, shoot out with authorities and more often, expose their farms to damage by smugglers that drive through farmland to evade arrest.

And in spite of the fact that there are many Fulani settlements scattered across the zone, the activities of herdsmen is also a major issue for the people as many farmers and their loved ones had lost their lives to  deadly herdsmen who invade their farmland in order for their cattle to feed on crops.

For the people, this is a major challenge and the end seems not in sight as they continue to lose their products and lives while it seems there is no one interested in their plight.

Oke Ogun has been adjudged to be richer than some prosperous African countries like Botswana which is rich in diamond due to solid mineral deposits which it has in abundance and is unmatched by other zones in the country. It has marble, gold, tourmaline and talc among other deposits.

Igbeti in Olorunsogo Local Government Area of the state is rich in marble, dolomite and other deposits; communities in Orire Local Government are also rich in marble; Iganna is the land of charcoal which is also a money spinner and source of foreign exchange; Komu in Itesiwaju Local Government is the home of Tourmaline; Sepeteri town is the home of Tantalite deposits, communities in Itesiwaju are rich in quartz, columbite, talc and several other minerals. It is said that there are mineral deposits all over Oke Ogun region.

In addition, the region can also help the socio economic development of the Oyo state and South West zone in general through tourism. There are great tourist attractions in Oke Ogun; the suspended lake in Ado Awaye, Igbo Oba in Kisi, Ebedi Hills in Iseyin, Asabari Hill in Saki, Akomare Hill in Igangan, the Ikere Gorge Dam, which has the capacity to boost the agro-industrial development of the whole of Nigeria as well as supply power to the people and many other natural tourist attractions.

However, all these remain untapped as they wait endlessly for development; many people in the state including traditional rulers continue to complain that the zone is abandoned and needs government attention. Indeed, though Oke Ogun is richly blessed and remains incomparable to other zones in Oyo state and other regions in the southwest, the zone and its people continue to  suffer too much neglect and underdevelopment; their mineral deposits remain unharnessed while the people live in poverty and mainly consider themselves as abandoned and cut off from government efforts.

In spite of the feasibility of having huge farm settlements based on the richness and suitability of the land for agricultural and agro-allied uses, majority of the population is engaged in subsistence farming and related activities; putting to shame the huge potential of the zone despite its hardworking people.

Farmers in the zone have broken down the stereotype that farming is a job for illiterates and old men as many young people in the zone are embracing farming and struggling to increase the scale of their production.

Many people in the zone belief that they have been abandoned and are looking forward to someone from the zone occupying a position of power in the state in order to give them the desired change all round and a new lease of life.

“This place is good for farming; we are farmers and we take it serious because there’s nothing we cannot plant but we have challenges that are enormous and it seems government doesn’t remember us once they get our votes. We are disconnected and this is not good because we have what it takes to develop this state. My prayer is that one of our own people will rule this state so that we will be remembered by government. See all these transformers; they have been there for years with no one connecting it, is that normal?” Felix Adubi told Nigerian Tribune at Oje Owode community.

There is need for government to look inwards and access the resources at its disposal by exploring the natural resources in the zone for commercial purposes so that the abundant wealthy could be unraveled for the development of the state and its people as well as to liberate people living in the zone from poverty which is palpable round the zone.

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Watching students of Aminat International College, Abeokuta, the Ogun State capital, coming out of Muda Lawal Stadium located on Abeokuta-Ibadan road, gave an impression that the sport facility was in optimal use.

The students, appearing in different colours of sports attires, were in the stadium for their school’s 7th Biennial Inter-House Sports Competition. They were undoubtedly relishing the fun of holding their sporting event in the big, popular stadium named after a late footballer, Mudasiru Agboluaje famously known as Muda Lawal.

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The one called midfield maestro on the field of football died in July 1991 following a cardiac arrest in his Ring Road residence, Ibadan. It was during his funeral ceremony that the Ogun State Government publicly changed the name of the stadium from Asero to Muda Lawal as a mark of honour to immortalize Lawal who was an indigene of Abeokuta.

The students, having been exposed to European Football Leagues played inside state-of-the-art stadia owned by individual club sides, were, however, not oblivious of the fact that their host Muda Lawal Stadiumis in a disappointing state not fit for meaningful sporting activities that could produce future champions for the state and country.

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The conversion of a sizeable part of the stadium to the park of trucks is a feature which is gradually robbing the facility of its primary function as confluence of athletes, coaches and team managers.

Nigerian Tribune gathered that the trucks were relocated to the stadium allegedly by Ogun State Government as a measure against indiscriminate violation of road use rule by truck drivers in Abeokuta metropolis.

The government, it was learnt, had been fed up with truck drivers for allegedly parking their vehicles on the road sides thereby causing traffic gridlock among other hazard including avoidable auto-crash.

“It was as a result of this reason that the government gave a directive that the truck drivers should move to the free space at the frontage of the stadium. There is no doubting the fact that the decision is not right because it showed that the government was not concerned about developing the stadium to international standard.

“What we see in that place is not seen in other places. I mean, I have not seen a stadium which was converted to Motor Park by government. But because the stadium is government property, it can do anything with its property,” a man, who came to the stadium to watch the inter-house sports but who declined his name, told our correspondent in Yoruba language heavily spiced in Egba dialect.

The presence of the trucks may have foreclosed any effort to upgrade Muda Lawal Stadium with trucks and drivers growing in number under organized management. Business activities at the park resume just after dawn and close late in the evening with building contractors frequenting the spot to hire the vehicles.

What is in the main bowl, which features football field and sitting pavilion, is nothing better than a weather-beaten arena housing broken spectators seats, vandalized Press Gallery among other eyesore. The football field on which great players like Muda Lawal, Rashidi Yekini, Raymond King and many other late and living stars honed their skills, is better described as a semi-desert crying for urgent attention.

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The track events section of the field where sprinters and long distance runners do their races is also disappointingly covered by dust. It was however learnt that the section had never been laid with tartan track right from the day the stadium was built in the 70s.

“With the state of the track events section, it indicates that there was plan to abandon the stadium. How can a track section of a field be left in this state in the past 40 years? It means the stadium is not important to the successive government. Otherwise, they would have laid tartan track to make it meet international standard of track events facilities. But to my surprise, it has produced a good number of athletes for the state before the MKO Abiola Stadium was constructed at Kuto,” another source said.

The supporting spectators’ seats, which form semi-circle round the football field, are said to be habitat of reptiles now because of its state of abandonment. The source exclaimed that he could not remember the last time he saw spectators watching any game at that spectator space.

“In the first instance, who would risk it? I think you went through and saw how bad the place is. This stadium has suffered too much of neglect. But because we have nothing to do, we all keep watching it. My point remains that the stadium can generate revenue for the government if it is well maintained,” the outspoken source remarked.

Besides, there is a block of offices in the premises of the stadium but the building, which is used by some officials of Ogun State Sports Council, is also in poor shape. It is submerged by dust thereby making its paint crying for a retouch.

Though none of the officials was disposed to speaking to our correspondent, their body language spoke volume of a set of despondent civil servants only living on hope that one day an administration would look to the direction of the stadium.

Looking beyond the perimeter fence that carved the stadium out of its immediate neighbours, one would see bush providing additional shield to the stadium.

“The surrounding of stadia I know are developed to accommodate outlets where sports kits and other sports-related items are sold. Refreshments for stadium users too are sold in stadium surroundings. But what do we have here is forest which is threatening the fence of the stadium,” another source said.

Despite the deplorable state of the stadium, it is still serving some local clubs and athletes who daily conduct their trainings on the field. Our correspondent ran into Gate Way Football Club, an Ogun State Government funded National League side as the players were about to enter the field for training.

Even though it was learnt that the team’s regular training ground is MKO Abiola Stadium, Muda Lawal occasional comes to their rescue when the latter was not available for use usually due to public engagement like political campaigns and other government functions.

The Head Coach of the team, Akeem Busari said what the government need to save the stadium from total collapse is not up to N100 million, an amount which, according to him, is far from that needed to build a new stadium.

Busari said grazing of the field should first be done in order to help the training of players, adding that a bald field is an anathema to development of footballers and indeed a cause of injuries.

“A field like this is not only a challenge to players, it is also making job of coaches difficult too. Football pitch has gone beyond impoverished space. The field must be well grazed to ease free movement of players and ball.

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“Whenever I am here, I don’t feel happy because it is difficult to believe that this is the same stadium where Abiola Babes, Concord FC, Housing Football Club, Lisabi United used for their home matches in those days. It is much more painful for me being a former player too who was exposed to different stadia in different parts of the country,” he hinted.

The former Coach of 3SC FC and Bayelsa United FC stated that his team was at Muda Lawal Stadium for training because their regular MKO Abiola Stadium was not available for use, pointing out that Muda Lawal Stadium is equally important as alternative to MKO Abiola Stadium.

He made a passionate appeal to Ogun State Government to have a second look at Muda Lawal Stadium with a view to upgrading it to acceptable standard.

There is worry in the town about the state of MKO Abiola Stadium for being frequently used for extra-sports activities. A Sports writer, Afolabi Gambari, who also decried the condition of Muda Lawal Stadium and raised the alarm that the same fate of collapse awaiting MKO Abiola Stadium if serious measure is not taken to stop the abuse of the stadium.

Isn’t it crazy that it is in this clime that you see politicians converting stadia to campaign ground? Isn’t it sad that religious groups too are given permit to use stadium as revival ground? But in a country where nothing is impossible, this kind of things should not surprise some of us. I have since given up in this kind of exercise of saying the same thing on the use of public amenities,” he said.

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He was only invited to a function organised by the Police Wives Association of Nigeria (POWAN) held at Eko Hotel, Victoria Island, Lagos. He was also invited as chairman of the occasion. Fate however brought them together during the event and they henceforth built a bond which lasted till the former paid supreme price in June 1998 for his strong faith in new Nigeria where vote of an average electorate would count.

The picture above is the synopsis of how the Onikate of Ikate, Surulere, Lagos, Oba Lateef Atanda Abiodun Adams and the late business giant cum politician, Chief Moshood Kasimawo Olawale Abiola struck a relationship, which was a catalyst in the life of Oba Adams and his company. Adams was the chairman and chief executive officer of the award-winning Latris Fashion on the upscale Allen Avenue, Ikeja, Lagos.

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After some fruitful experience in importation of exotic wears, he divested and gave birth to his fashion outfit which gave the more established companies a hot chase in the business culminating in emerging the Fashion House of the Year at a show powered by Daily Times of Nigeria in 1990. Chief Mrs Folorunso Alakija won the award in the previous year. Latris Fashion, therefore, became a household brand among the social elite including musicians.

Recalling that crucial moment, Oba Adams said: “A female friend, who was a police officer invited me to the programme at Eko Hotel. I was sitting among the audience while MKO Abiola sat on the high table beside his wife, Alhaja Simbiat Abiola. I saw an opportunity in their presence and left my seat. I climbed the platform and walked to the backside of MKO Abiola. I politely introduced myself and gave him my complimentary car. I was very much surprised when he told Alhaja Simbiat that ‘Alhaja, he is our person, let’s patronise him; let us encourage him.’

“That was that defining moment which I did not imagine would come that soon. After that occasion, I did a follow up but it was not easy to enter his residence in Ikeja. The security guards could be frustrating. But one day, I was lucky. Abiola was very angry with the guards when he learnt I had made several attempts to see him. At the end of the day, I became his tailor and made progress in life because of that special status.”

The selling point of Oba Adams’ company, according to him, was creativity and hard work and friendly disposition to customers, saying his formal training in the United Kingdom gave him lots of exposure which were instrumental to his firm grip of his customers. Beyond his UK factor, Oba Adams is a self-made man who does not believe in undertaking a task in half measure.

His rise to the throne followed this pattern as he singularly took on the odds for 13 years and eventually had the last laugh. Ikate, Surulere was under a Baale from time immemorial. But to the credit of Oba Adams is the elevation of the status to beaded crown. If, however, you ask Oba Adams, he would not blink his eyes to say ‘it was not a smooth journey.’

He recalled: “For 13 solid years, I was on the matter. I was on it all alone but with the support of God and support of my wife, Olori Riskat Iyabode Adams. If God had not supported me, I would not have been here today. The process took my time, my energy and whatever you can think of in that circumstance.

“When it looked like we were approaching the end of it, something would happen and it would take more years. I was thinking that the Governor Babatunde Fashola administration would do it. But it did not happen. We were still on it until Governor Akinwumi Ambode finally approved it.”

The news of his appointment by the Lagos State governor on June 28, 2017 naturally excited Oba Adams but he did not lose his composure, bearing in mind the waiting years he had to endure. “All in all, it was a sweet victory because some were in the same shoes but who did not live to witness the end of the struggle.

“I am now praying to God to give me good health to enjoy the position. If one does not have a good health, the position is meaningless. My prayer now is for good health and long life. I thank God that I survived the struggle because I had at a point become a subject of ridicule to some people. Some had even lost hope in the success of the case. They thought everything was a hoax,” he reminisced.

Interestingly, the same set of people who had mocked Oba Adams were the first set of guests that arrived the Surulere Local Government premises for his coronation and presentation of staff of office. They did not only come early, they came in groups to confirm the news. And they were not disappointed when they saw Oba Adams emerging in full aso-oke robe with all paraphernalia of office and being led to his seat.

“It was July 24, 2016. Governor Ambode was to do the presentation of the staff of office but he was in Badagry with all his commissioners for a state matter. That was why Commissioner for Chieftaincy Affairs came to represent him and did the presentation. It was a day to remember for a long time, in terms of the number of important personalities from all walks of life that came to celebrate the day with me. I was fulfilled to have entered the race and ended it well,” he said.

The story of his journey is not complete without a chapter on the famous King of World Beat, Sunny Ade. King Sunny Ade is an indigene of Ondo in Ondo State, his connection with Onikate’s stool should raise curiosity and Oba Adams has this to say: “I attended a function where King Sunny Ade was on the band stand. He was aware that I had declined to work on elevating our Baale status to Obaship.

“He called and told me that it would record against my name that I gained the promotion for the town. I must say that that word hit me as if I had never heard such before. And that was how I changed my mind and decided to give it all it would take to achieve it,” he said.

Oba Adams’ eventual rise to the stool, on deep reflection, followed a prophecy made by a priest in Shagamu, Ogun State. The concerned mother only took her son to the traditionalist in her home town to seek protection for the young Adams being a child born into a polygamous family, and who needed all motherly care to navigate the rough terrain of life.

“But suddenly, the priest said to my mother that he was seeing a crown on my head. I was looking at him with disbelief. Apart from looking at him that way, I was not interested in what he was saying. I just listened. We left the place, and I did not remember the prophecy until I got deep into the effort to get here.

“What I found out in that matter is that what God has ordained will definitely come to pass regardless of any obstacle on the way. I can only advise that we should not be desperate, especially for traditional position. My experience has shown that one must have been destined for the throne to get there,” he sermonized.

His social status before the throne had placed him among the upper class of Lagos and its environ. He was and still is a member of the prestigious Lagos Island Club, Ikoyi Club, Lagos Tennis Club, Eko Club and Association of Friends. This privilege attracted him to opposite sex who found good compliment in his good look and fame as a successful fashionista.

Against expectations, Oba was not carried away by this razzmatazz, protecting his matrimony jealously. He would not have any meal outside his home. He must return home to listen to 10 ‘0 clock news. Even as a traditional ruler now who enjoyed more privilege, he says it is too late for him to adjust to strange life, hence the reason he would always dismiss any question on his tendency to take another wife.

“That life belongs to the past even among traditional rulers now. Having many wife is outdated; it is out of fashion. A traditional ruler who wants to enjoy himself should be satisfied with the woman with whom he weathered the storm.

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In its quest to roll-back malaria and other deadly diseases related in the entire South-West, an Ogun State-based humanitarian organisation, Mace Club of Nigeria, has equipped young Nigerians on how to prevent the deadly diseases, as well as to eradicate them in the state and the country at large.

The essay, quiz, and debate competitions, which marked the seventh edition of the empowerment programmes of the organisation, also featured several cultural values and instrumental displays by the pupils added glamour to the event, as some of the schools that attended the contest, thrilled dignitaries and colleagues with series of performances.

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The event held at the Abeokuta Grammar School, Idi-Aba, recently, had in attendance pupils from the six schools that qualified for the grand finale if the outfit’s debate and quiz competition. The secondary school that participated in the completion include, Baptist Boys High School, Sage, Abeokuta; Mayflower Secondary School, Ikenne; Alaba Lawson Royal College, Abeokuta; Taidob College, Asero, Abeokuta;  Methodist High School and Remo Secondary School, Sagamu.

However, Taidob College eventually emerged the competition with 36 per cent, while Mayflower Secondary School became the runner-up with 34 per cent. Baptist Boys High School, Saje, Abeokuta won the third position with 33 per cent; Remo Secondary School took the fourth position with 31.3 per cent.

Alaba Lawson Royal College, took the fifth position with 29 per cent marks, while the Methodist High School had the 24 per cent.

In his speech, the president of the club, Mace Sina Oyejobi, noted that the programme was to boost the initiatives of the pupils on how to identify and fight against malaria and other related diseases.

Oyejobi added that the union was committed and would not relent in assisting Nigerians, especially the younger generation through various humanitarian and educative programmes, adding that, “The need to initiate this competition is basically to expose the younger generation of the danger that the malaria scourge poses to humanity, especially to the Sub-Sahara Africa where it is the highest killer disease, and also to promote and encourage reading culture and the use of English.”

“On behalf of the club, I expressed our profound gratitude to everyone that have dignified us with their presence and found it worthy to identify with the club on this noble cause. A big thank you to all the stakeholders’ who have been instrumental in sustaining this legacy since inception,” he stated.

In her remarks, the representative of the Ogun State Malaria Control Programme and Roll Back Malaria Initiaitve, Mrs Olamide Adeyinka, acknowledged the organisers for enlightening the younger generation with the initiative, adding that, the deadly disease could be prevented and even be eradicated if Nigerians kept their environment tidy and neat.

“This is not a matter of competition. Everyone and even the younger generation are not exempted from cultivating the habit of keeping their body and environment neat at all time. Endeavour to see your doctor before taking any pills. This is the part of our campaign to eradicate malaria out of Ogun State and Nigeria as a whole. We are committed and we are ready to support anyone that share same goal with us,” Adeyinka said.

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The attention has always been on the Lagos-Ibadan highway by successive administrations, especially from 1999 till date. However, little is said on Ibadan-Ife highway. Little is, in addition, said on the strategic importance of the route to Nigerians.

Nigerian Tribune gathered that the link is the most plied by travellers from Lagos, Ogun and Oyo states to the Federal Capital Territory. Despite this significance, the current state of the road, particularly from Gbongan to Ile-Ife, is worrisome to road users. The axis from Gbongan to Ile-Ife is dotted by different sizes of potholes, cracks, and other hindrances, thereby turning it to danger zone to drivers.

Although there is no available statistics on accidents so far recorded on the road before going to press, it was learnt that 90 per cent of incidents on the road were caused by those hazardous portions.

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One Mr Sunday Adebare, a commercial driver plying Ibadan-Ilesa route, recalled few accidents which he had witnessed directly on the road. He specifically told Nigerian Tribune of one crash which occurred sometime in 2015 and left the victim in injury.

“I was following a Honda Baby Boy from Ikire. It was like we were competing on that day. The driver did not allow me to overtake him. That was the pace we maintained till after Gbongan. Because I know the terrain well, I was very careful with my speed.

“The man obviously was not familiar with those bad spots. We were some kilometres away from Akinlalu junction when the man ran into a crack and landed in the bush. I was watching the car hitting a tree. It was seat belt and airbag that saved him. But the wind screen was broken as well as the bonnet and the whole front of the car,” he recalled.

There seems to be physical signs of repairs on some of the bad spots. However, those spots have failed further and forced drivers going to Ile-Ife end from Ibadan to flout traffic law.

An Osun and Ondo State-based entrepreneur, Elder Johnson Akinniyi, also acknowledged the significance of the road, but declared it as a cog in the wheel of socialeconomic activities in that zone of the country.

“Those of us who do business between Lagos and Ile-Ife and Ondo State axis know how important that road is to us and our businesses. If you see the way trucks and other articulate vehicles fall on those bad portions, especially during rainy season, you would sympathise with those of us in business. I am not a transporter but I engage service of trucks to transports my goods to Lagos.

“I can tell you that the state of the road has an effect on cost of transportation. It is funny that we struggle with this deplorable road the same way we battle with terrible roads in the villages where we source for our products.

Akinniyi, however, urged the Federal Government through the Ministry of Works, Housing and Power to extend its attention to the road with total rehabilitation that would stand all weather and project Nigeria well.

“I can also tell you that the road is fast becoming an embarrassment to us when we bring our partners from other countries to Nigeria,” he lamented.

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