In Yorubaland, Aje literally means wealth and many people in the productive age bracket struggle to make money through their individual professional callings, trades and other occupational activities.
However, in Ile-Ife, Osun State, the cradle of Yorubaland, Aje is a deity that is celebrated every year to invoke blessings and boost the commerce of not only the South-West, but also the entire nation. Thus, this year’s celebration of Aje festival was not without its pomp, glamour and display of African cultural heritage as the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi, led thousands of Ife indigenes, market men and women, financial experts and business tycoons across the country during the celebration.
Speaking at the event hosted inside his Ile Oodua palace, Ile-Ife, the traditional ruler explained that Aje is a deity in charge of wealth and economic prosperity, adding that it has a great positive influence on the world’s economy.
Ooni and his aides during Aje festival
According to Oba Ogunwusi, the first trade and commerce in the world started at the popular Igbo-mekun (Ojaife) market in Ile Ife, stressing that the role played by the Igbo people of the present day Southeastern part of country in the development of market activities cannot be overemphasised.
He stated, “we must go back to our history, this celebration belongs to all, including our brothers and sisters from the eastern part this country. Igbo people are naturally part of this celebration, because Nigeria’s economy won’t be complete without mentioning them.
“In the ancient days, the Igbo were part of the natives in Ile Ife from Omirin quarters, we were one big happy family before they left for the eastward to where they are today from where a section of them left in a clockwise migration to become Jews, that’s why there are enormous similarities between the Jewish and Igbo till date.”
He, however, disputed the notion that Igbo people migrated from the Jews, saying “unlike the erroneous perspectives that they were from the Jews, the correct notion is that the Jews left Igbo land for their current location in Ethiopia, Israel and around the world.”
Commenting on the 2019 general election, Oba Ogunwusi who is the co-chairman of National Council of Traditional Rulers of Nigeria admonished that only a peaceful election can guarantee wealth and prosperity, just as he tasked the electoral umpire and other stakeholders to ensure free, fair and credible polls for the stability of the country.
Procession.
In her remark, the Iyaloja General of Nigeria, Chief (Mrs) Folashade Tinubu-Ojo, said that Aje is one of the most powerful among all Yoruba deities, considering its economic potential and impacts on the development of the society.
While expressing her belief in the celebration, she assured Nigerians that the country’s economy would receive a boost soonest, advising all and sundry to promote Yoruba cultural traditional heritage.
The coordinator of Aje Annual Festival, Princess Toyin Kolade, lauded the turnout of participants at this year’s edition, saying people all over the world were beginning to appreciate cultural tourism revolution embarked upon by the Ooni of Ife as an instrument for economic advancement.
The Lagos-based business tycoon who is the Iyalaje of Apapa described Aje as a spirit that determines the daily survival of human beings, just as she charged Nigerian government to collaborate effectively with cultural institutions in showcasing the festival to the world.
Kolade said, “I am so elated with this turnout today, it shows that our people really appreciate the Arole Oodua Ooni of Ife who has stopped at nothing in his quest to liberate the society through his cultural tourism revolution. If the government can join him by investing heavily in the tourism sector, the whole world will always see Nigeria as a pilgrimage destination which will in return grow our national income as a country.”
Oba Rufus Adeyemo Adejugbe, is the Ewi of Ado-Ekiti in Ekiti State. The foremost traditional ruler in this interview by SAM NWAOKO, KEHINDE OYETIMI AND ABIODUN AWOLAJA speaks on issues of both local and national importance.
One of your own, Chief Afe Babalola won the prestigious Obafemi Awolowo Leadership Prize. What does this represent to you?
Chief Aare Afe Babalola is a genius. He is a man of many parts. People refer to him as Jack-of-all-trades and master of all. There are many other people that are referred to as Jack-of-all-trades and master of none. You may want to go to the field of law where you view his legal practice. His chamber is like an incubator where senior advocates of Nigeria are produced. Look at his accomplishments in the area of education. For two terms, he was the chairman of pro-chancellors and governing councils of all universities in this country. The experiences he garnered there led to the establishment of Afe Babalola University, Ado-Ekiti (ABUAD) that you see today. By what the university has achieved in so short a time, some would quickly want to argue that many universities far older than ABUAD have not been able to match such achievements. ABUAD is just under 10 years.
When Babalola came and told me about his intention to build a university, he said he wanted to rebrand education. The first question that came to my mind which I asked him was what the name of the university would be. He said it would be called Afe Babalola University. It was then I knew that the university would be the best around. I thank God that today, the university is sited in Ado-Ekiti. It is adding value. There is no day that goes by that the name ABUAD is not tied to Ado-Ekiti.
He also told me about the teaching hospital. I told him that building a teaching hospital is capital intensive just like the establishment of the normal university that he was facing. A teaching hospital is a university on its own. At his age, I told him he was not growing younger. I asked him how he intended to cope. These days when you give birth to a child, it won’t take long before you will know whether the child is a genius or not.
But the era in which Chief Afe Babalola was born (close to 90 years ago if not more), it was difficult to conduct such finding in those days. Otherwise we would have known ahead of time that this would be a special human being, perhaps one in a million. God just decided to create people like that.
Go to his farms. I really do not know if you have visited his farms. And one would only imagine when and how he would have created time for farming. He is a special human being. At many functions, people refer to him as a special being, others refer to him as a magician; some refer to him as a gift to this generation. Many refer to him with all kinds of adjectives. We are lucky to have him. Above all these, he is a giver. He gives out freely without minding the cost. While he is busy trying to solve a problem, some people will come to him with their requests. At the end of the day, you can’t leave his office without smiling home. In those days when he was fully in Ibadan, many of our children would go to him. No matter your status in life, he would give to you because the more he gave, the more God blesses him. He is very happy when people do well. And when you don’t do well, he encourages you by giving you all the support that you need. In the area of education, he wants you to get to the peak of your career in life. That is why whatever he does, he is at the top of it. We are very happy for him. What we pray for is that God grants him long life, because he cannot be there forever. We are praying for him because of all that he is doing. He is giving hope to the hopeless.
I remember a case at his teaching hospital. There was a mad person along the road. She was a terror to many people. He arranged and she was taken care and the person is fine. He has said that he is ready to treat as many as they are. He is a gift to his generation. Look at him. He has succeeded everywhere. He is an all rounder. Look at the field of medicine; look at the field of agriculture. Look at his major field of law. There is nowhere he has been that he has not succeeded very well. That is why I still maintain that he should have been the first person to receive this award. I am convinced by this. I am happy for him and for Ado-Ekiti too because we are proud to have someone like him from here. And what is more, he is an inspiration for the younger ones especially those who are aspiring to be an Afe Babalola. They should try to emulate him.
In what other areas would you want government intervention considering the important place that Ado-Ekiti represents in the South-West?
If you are travelling down from Abuja via Kabba, by the time you start approaching us, the standard of the road would have suggested to you that perhaps you are entering into a village. If you are coming from Akure through Ado-Ekiti bypass, Akure-Ilesa, you would think you are approaching a farm settlement. If you are coming through Erinmo-Iwaraja, you would feel sad. What we are saying is that this dualisation they started from Ikere should end at Akure. It is not too much for us to ask that they link us to Kabba so that when we are going to Abuja (since we have no airport), the railway would be finished and our roads motorable. We also want the airport too. It is when you have all these in place that we can appeal to our sons and daughters to come and invest. It is difficult for us to compete with people in Ibadan or Lagos. We have fruits here which make this place a factory for the beverage industry. If you want to produce, you need water for human consumption, otherwise you would end up killing the whole community if you have no access to good water. It is not easy to come by. Many of the towns here sink boreholes. You would think power supply is general. Our case is peculiar. I use diesel to run my generators all the time. BEDC is standby. Generators are my source of power here. There is no way you can produce here with that source of power and compete favourably. For us to be part of this country, these three things must be in place so that when we eventually appeal to our sons and daughters that are well-to-do, then they will come. Ask Afe Babalola, he would almost tell you his regrets coming to Ekiti. Look at the cost of the roads. There is no airport. We have a lot of farm produce here. If we had a functional railway, it would have been very easy to transport these things to Lagos. It is very bad that in Ekiti there is no factory.
Oba Adejugbe, Ewi of Ado-Ekiti
When I came in 1990, there was a textile factory here. That time, that factory employed more than 1,000 people. They ran three shifts in those days. But today it is a ghost of itself. Look at the number of people the members of staff of that factory would have been feeding. The ripple effects were great. Imagine what we would have enjoyed if we had two or three of those factories in Ekiti today where thousands would have been employed. Things would not have been like this. Go to the city, you will find many jobless youths where they are smoking. Some of them have postgraduate degrees. Many of them ride commercial motorcycles. As parents we are not happy about this. It was not like this during our days.
It is all over the news that given the clashes between herdsmen and farmers, food production has been affected. As a foremost traditional ruler in the South-West, what is being done to address this?
We are trying our best. At the state level, the government formed a committee. These people are Nigerians and we do not want to encourage our people to fight them. But we tell them that they cannot go to another man’s farm and destroy the crops particularly at this time of the year which is a dry season. Because when they are looking for what to feed their cattle, they pick up anything.
The representatives of the Sultan of Sokoto came here including the Miyetti Allah. We met with them. Because of this, we arranged with the Fulani leadership in Ekiti. We gave one of their representatives a traditional title so that he will be able to control them. It is a national problem. They know all the routes. While you are sleeping at night, they are there on the roads. By the time you wake up, the havoc is done. It is a big problem. We are telling them to find a ranch so that when you come, you bring your cattle and register so that when you want to leave, we will know your movement.
I remember there was a time we were meeting here and while we were considering this matter, a woman ran and was crying. She said she got a loan and acquired many acres of land. She said these cows got into her farms and consumed everything. We were lucky that the commissioner of police was here and so we instructed that the commissioner should follow them to the area. It was then they found out that the cows could be directed.
So when the Sultan visited for the turbaning of the chief imam, I told him that what his people were doing was not good. He appealed to me. It is a big problem. We are doing everything humanly possible.
Forty six teenagers last week celebrated their financial independence after six months of rigorous mentoring and free vocational training in diverse crafts courtesy of the Human of Substance Empowerment Initiative (HOSEI), a non-governmental organisation which focuses on empowering youths and women as a means of developing the community.
The teenagers were part of the 100 given scholarship for vocational training six months ago by HOSEI as part of the annual empowerment programme of the organisation but out of the 100 chosen out of thousands that came for the seminar, only 80 started the training and the 46 were those that successfully completed training.
The youths couldn’t hide their enthusiasm and appreciation of the opportunity given to them as they celebrated their benefactor and founder of HOSEI, Mrs Olawanle Abiola, their trainers, mentors and parents at the graduation ceremony held at the Nigerian Bar Association, Afe Babalola Bar Centre in Ibadan.
The empowerment was in line with the vision of the founder of HOSEI that in order to reduce the number of youths that are vulnerable to peer pressure and crime, everyone must have a way of making ends meet.
Speaking on the programme, Abiade stated that, “we started six years ago and we thank God for how far we have come. We are happy that HOSEI has been able to touch the lives of hundreds of youths and give them financial independence with the help of good people who opened their businesses and sacrificed time and efforts to push this dream. We are getting better by the year and we intend to do more.
“It is my belief that if we allow these young ones to move around aimlessly while awaiting admission, we will make them vulnerable to cyber crime, prostitution and other vices. We want them empowered so they can be financially independent to shun vices,” she stated.
Indeed, the adage which says that an idle hand is the devil’s workshop was put to shame as the 46 teenagers that seven months ago had no known skills, now have the required skill to stand on their own and become employers of labour. It was a day of joy to parents of the outgoing set and the new ones who recognised the opportunity as one that could lessen the financial burden of school fees as their children now had skills to augment what they give them.
For the outgoing beneficiaries, it was a set that had undergone rigorous physiological, emotional and indepth vocational training to give independent teenagers whose already have the rough edges of their lives polished.
Abiade’s vision is to give as many youths as possible a chance not only to dream but to also pursue their dream and rewrite their own stories in a way that will set them on the path of independence.
HOSEI further gives youths improved access to resources and transformed their consciousness, beliefs, values, and attitudes with the “I can and I will” attitude which allowed those that could not stand up for themselves develop confidence to stand tall.
For these young people, it is a journey on a new path to a new life.
The Ibarapa and Oke Ogun zone of Oyo State are known for their hilly terrains. Indeed, many towns in this zone boast of being surrounded by mountains and hills. But for some, the hills hold a significant place in the history of the land and have become scared grounds for various purposes.
And Ofiki, in Atisbo South Local Council Development Area of Oyo State, is one of such towns with obvious hills with rich history. Ofiki community is one of the six major towns that form part of the Atisbo South Local Council Development Area created by Senator Abiola Ajimobi in 2017. The towns; Ofiki, Ago Are, Agunrepe, Sabe, Baasi and Liwo also fall under Oyo North federal constituency and is made up of three quarters namely Sanndo, Ito and Agere.
The purely agrarian Ofiki community has its administrative headquarters at Sanndo and it is a town blessed with a rich historical background as it lays claim to being a part of the liberation of the Yoruba race, dating back to the 18th century.
Ofiki town can be placed in the category of communities with historical mountains as though it has some mountains; two are of great significance to the people because of its historical attachment. The hills are the Obatala Hill and the Iluku Hill and these hills, according to the traditional ruler of Ofiki, have great significance to the cultural heritage of the town
The Aare of Ofiki, Oba Adeoye Gbenga Adigun JP, stated that, “what stands the Obatala Hill and the Iluku Hill out is their place in our historical heritage. The Obatala Hill is where Aare and his followers first settled, it was named Obatala by Aare Ajibesin, the progenitor of Aare Ofiki and Agoare dynasty. Aare is the sole custodian of Obatala and the priests are the traditional worshippers. In the royal family currently, we have a princess known as “Iya Oyerogun” in charge of that.”
He however explained that Iluku Hill which fully means “Ilu kii Ku”, that is, a town never dies, is the most popular as it was the hill that accommodated the amalgamated settlers of Sanndo, Agere and Ito, who later formed Ofiki and Agoare.
The Alagere is said to be the custodian of the hill and the priest of Iluku is called Aboluku. The peculiarity of the Iluku Hill is that it is owned by all the three quarters in Ofiki and Agoare whereas Aboluku is the chief priest.
The hills were a place of sanctuary where people hid in the olden days during wars, especially when the army of Dahomey and Sokoto Fulani invaded Yoruba land. Iluku is said to be more of a sanctuary as it is more secured than Obatala Hill due to its many caves and the topography.
Iluku is also said to have mystical powers which come from a pond on top of the mountain that never dries and is used for healing power while Obatala Hill also has a stream that never dries at the foot and an “Ojubo” where sacrifice is made annually to appease the forefathers.
However, on these hills, there are three significant spots where prayers are offered as well. In spite of its rich cultural background, the hills also serve as a prayer ground for the three major religions in Nigeria without one affecting the other. The traditional head of the community attested to this when he stated that, “in accordance with religious liberty and freedom, as a king, you are expected to pray in the mountains by your belief and not to hinder the belief of others.
“This however brings peace to the community. My first celebration, I allowed the priests at both Obatala and Iluku hills to do their things at the foot of the hills while I climbed up to do my prayers according to my belief and later we all came together to feast,” he stated.
Because of the closeness of the people in the community and the tolerance they have for the belief of others, every man goes to the mountain to pray in whichever mode his religion dictates without disagreements.
“Anyone is allowed on the hills, both male and female, indigenes and non-indigenes, young and old. It is open to all and no religion is restricted from performing prayers here in their own way,” Oba Adeoye stated.
The two hills are powerful and tied historically to royalty; the Aare dynasty as they were seats of power in the olden days. History has it that the Aare Akioso Oluwonde from Obatala joined the Alaafin Abiodun Adegoolu army at Oyo to conquer the Aare Latosa who usurped the Alaafin’s powers at the time.
Aare Oluwusi was said have joined the Alaafin Oluewu army to fight the Fulani emirate of Shitta Emire of Ilorin who captured and established empire on Ilorin which was wholly a Yoruba town. Also, Aare Oladimeji Adefunbi “Aare Alawo ekun” was the brave warrior from Iluku who joined Alaafin and the Ibadan army to conquer Kurunmi of Ijaye during the reign of Alaafin Adelu.
Iluku, according to history, also has some warriors among the Agere and Ito people who both protected their territory from invaders.
Today, activities on the two hills are usually religious based but the town is looking at boosting the tourism potential and open up the hills for people to learn about the warriors that inhabited the hills and saved the Yoruba race from marauders.
Speaking on the importance of the hills to his community, the Aare Ofiki stated that, “the Iluku and Obatala are powerful hills; they are very significant and have great tourism potential. We have found that the surrounding of the Obatala hills is filled with a lot of precious stones; this is also the situation of the Iluku Hill. Ofiki as a town has great potential and values that can bring economic fortunes to the town, state and the nation at large.
“Both hills are special because they are where our progenitors first settled and they also have some features with mystical powers. There are so many unexplainable features on those hills that speak of things gone on in the past; the ponds and their healing powers, the trees, spots on the rock with footprints and so many others.
“I have great plans to make Obatala hill a tourist attraction centre. I mean to make this happen and I have discussed with those that are stakeholders on the issue; I discussed with Alagere Ofiki and Agoare during the 2018 Iluku festival. We spoke on the need for all the entities that make up Ofiki and Agoare to come together and make it a tourism centre and we will achieve this,” Aare Ofiki said.
In spite of the liberal approach of the people to religion and activities on the hills, the taboos associated with the worship of the original owners are maintained strictly. Each hill has a specific type of animal used as sacrifice of worship; for the Obatala Hill, a multi-coloured she goat, snail, kolanut and dry gin are used while for Iluku hill, the requirement of sacrifice is a plain white ram and kolanut to be administered by the Aboluku, who is the only one that has the right to do it.
However, Nigerian Tribune learnt that recently, Muslims have also started offering white rams for prayers on the mountain while Christians who visit during the annual celebration also pray in the Christian way.
The paramount ruler of Ikere in Ekiti State, the Ogoga of Ikere, Oba Samuel Adejimi Adu, will not relent in his quest to continually bring development to his domain. The foremost traditional ruler has routinely made demands of government and its development partners, to see Ikere-Ekiti as a major gateway town which it is and offer it its rightful place in the list of government priorities for development and patronage.
In line with this, the first class ruler recently placed Ikere-Ekiti once again on the front burner when he received the Vice President of Nigeria, Professor Yemi Osinbajo. Osinbajo had paid the Ogoga a courtesy visit during his short stay in Ekiti State preparatory to the recently-concluded presidential election.
The visit was momentous for both Ikere community and the Federal Government as represented by Professor Osinbajo because it was an opportunity for Ikere to lay the problems bedevilling it and its quest for rapid development before the powers that be and as well get the government’s response. And Oba Adejimi Adu utilised the opportunity presented by the visit to push forward the many things he believed are most necessary for the welfare and development of the town.
For instance, the traditional ruler said it was time the Federal Government established a federal university of education in Ikere-Ekiti. He held that the community was due for the establishment of a federal institution. He said in support of his demand that the town had the highest number of professors in Ekiti State and contended that a way to boost that status was for the Federal Government to establish a university of education there.
The Ogoga said: “We have the highest number of professors in Ekiti State. Over 110 professors are from this community, and in addition, we have several medical doctors and other professionals. We have five Senior Advocates of Nigeria (SAN), the highest in this area. We are indeed the second largest town in Ekiti. Therefore, we deserve a federal institution.”
Apart from the call for a federal university of education to be established in Ikere, Oba Adejimi Adu also explained that the roads in and around the town were of importance to its development and called for their enhancement. He lamented the state of the federal road linking the town with the Ondo State capital and called for its urgent rehabilitation.
He said the Ikere – Akure road “is crucial for commercial and related activities for the fact that the road connects Ondo and Ekiti states,” pointing out that this “makes it crucial for inter-state development.”
The traditional ruler told the Federal Government through the vice president that the current state of the road is deplorable. However, he said “we thank the Federal Government for making provision for this important road in this year’s budget and hope there shall be execution as soon as possible.”
It was also an auspicious occasion for the traditional ruler to call on the Federal Government to fund the Ogbese Dam water project located at the boundary area between Ikere and lse-Ekiti community in Ise/Orun Local Government Area. He said the call became imperative because, according to him, the budget for the project was announced to have been approved last year.
Further to these, the Ogoga called for the proper monitoring of approved contracts, saying the town was playing its role in this regard by ensuring the security of the government property in his domain. As an example, Oba Adejimi Adu alleged that there was vandalism and stealing of property of the Benin/Owena River Basin Development Authority, and reported the incident to Vice President Osinbajo.
“It is disheartening that equipment meant to serve the agricultural needs of our people have been removed from the facility and taken away. The multimillion naira poultry facility there has been stripped and taken to the hometown of the current Managing Director of the river basin authority,” Oba Adejimi Adu alleged.
He noted that “a huge amount had been spent on this project. We pray that your government assist us in reviving this massive project which is capable of being a motivator of the economic development of Ekiti State in agriculture and power sectors.”
Earlier in his address, Vice President Osinbajo had enjoined lkere residents to support the administration of President Mohammed Buhari, saying his administration had achieved so much in its first term.
Professor Osinbajo listed the Buhari’s administrations achievements to include “improved power supply, youth empowerment, provision of basic infrastructure across the country,” and promised that it would consolidate on these and even achieve more going forward.
Present at the event were the state governor, Dr Kayode Fayemi, a former commissioner in the state, Mr. Tunde Fakoyede; wife of the monarch, Funmilola Ololade and members of the Ogoga-in-Council led by its head, the Sapetu of lkere, Professor Olufemi Babatola, among others.
The arrival of the Olu of Itori, Oba AbdulFatai Akamo in the palace of the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi, on Tuesday, February 26 created unusual spectacle in the palace. As the glittering black Mercedes Benz glided through the main entrance and finally into the palace, all eyes turned to the luxury automobile till it paused.
And when Oba Akamo alighted, he was face-to-face with a band of palace drummers, who welcomed him with heavy percussion reserved only for traditional rulers. The scene attracted palace aides who also trooped out not only to catch a glimpse, but also to pay obeisance to the visiting royal father.
Oba Akamo who appeared in white lace holding a staff, responded to the greeting with his usual smiles after which he was ushered into the waiting hall. While some members of his entourage, who were familiar with the Alaafin’s regularly crowded schedule, were entertaining fear of waiting for a long time, Oba Adeyemi’s message proved them wrong.
In a jiffy, Oba Akamo had been led into the hall where the Alaafin would sooner join and formally welcome him to his palace amidst ovation by the audience. The Media Assistant to Oba Adeyemi, Mr Bode Durojaye, did not waste time in picking microphone to kick start the meeting of the two traditional rulers.
That was followed by Oba Akamo’s extensive speech that kept his host gazing him with interest. As a sign of respect to Oba Adeyemi, the Olu of Itori rose from his seat to make the speech which dwelled into history and issues connected with his affection for the Alaafin.
Outspoken and factual, Oba Akamo extolled the virtues of Oba Adeyemi, describing him as a symbol of Yoruba cultural heritage whose words always command respect beyond the sphere of Yorubaland.
He said he had long taken it as a point of duty to observe and read Oba Adeyemi because doing so was a sure way to understudy the secret behind his 48 years reign, a period which, according to him, had elevated the name of Oyo higher in contemporary world home and in the diaspora.
He explained that Oba Adeyemi’s usual extempore delivery, especially at big events, is an attribute that did not only draw attention to the brilliance and intelligence of the Yorubas, but also earned him much respect in the society as an intellectual traditional ruler who cannot be pushed aside on important issues.
“Baba, I must say that I admire this rare quality and wish you many more years to make more contributions to the growth of Yorubaland. As a traditional ruler, I am not expected to flatter you but to tell you as you are to me and to many other who have got the privilege to sit with you either here or at other places. When you came to Abeokuta during the Drum Festival, your speech still reverberates till date,” he noted.
Being the chairman of the Progressive Obas Forum in Ogun State, Oba Akamo highlighted efforts he had so far made in ensuring traditional rulers got better bargaining from government, in terms of respect and recognition as the closest channel to the grass root. He expressed his desire to have Oba Adeyemi as his guest on April 6.
Having patiently listened on his special seat overlooking the exquisite, big hall, Oba Adeyemi’s response took off on a slow note after which he landed on his usual oratorical mode dishing out volumes of facts, figures and names of important and not-so-important personalities like Herbert Macaulay, Obafemi Awolowo, Dr Nnamdi Azikiwe, Adeyemo Alakija, Sapara Williams, among others.
The traditional ruler used the opportunity to assert the status of Oyo in the history of Yoruba and the need for him to preserve the sanctity of the status. Oba Akamo too was glued to his seat watching the lip of his host in his element. TheAlaafin shocked his guest when he refreshed his memory with some challenges he had weathered in his 15 years on the throne and urged him to always stand right on the truth.
“You have promoted the name of Itori beyond what it was before your ascension to the throne. There was a time we were passing through your town when I saw Itori expanding in the two sides of the expressway. I really commended you on that spot. You have proved a good point in development and I am happy for you because history of the town will always be kind to you,” he stated.
While rounding off his speech, Oba Adeyemi said he would not pour out all he had on his mind about Oba Akamo, promising to bear it all on April 6 and also wishing him many years of peaceful reign and further development of his town.
In 1968 when the civil war was raging profusely in Nigeria, there was no doubting the fact that Adekunle Oyeyemi was fed up with one-way life he was living on the farm in Oba-Ile, his home town under the guidance of his parents. He was already 19 years and knocking the door of 20.
Yet, he was living a life without a direction, having absolutely nothing to show for his adulthood except a primary school leaving certificate. After he had ruminated on a way out of the overwhelming boredom, he went to his father and bore his mind, unmindful of his father’s likely rebuff or punishment.
However, he met what he did not imagine after his father had patiently listened to him. Pa Alimi Oyeyemi rose from his seat and shocked Adekunle with a nod to his request to travel to Lagos to live with one of his brothers. “I just could not believe my ears when my father said ‘Yes’. From then I became ecstatic and a bit feverish. I was not nervous; I was rather excited praying that my father would not have any cause to change his mind. And he did not change his mind. That was the beginning of my journey to the world. I never travelled beyond my vicinity talk less of going to Ibadan or Lagos,” he reminisced.
Preparation for the trip started in earnest as Adekunle got himself a portmanteau in which he packed all his clothes. He did not miss the only vehicle which was shuttling between Oba-Ile and Osogbo. He arrived at the departure spot on time and made the journey to Osogbo Railway Station where he would board train to his destination. He bought his ticket and secured a seat and looked forward to train experience different from what he had read in his primary school books.
Oba Oyeyemi also recalled: “When the train gathered motion and departed the station, I knew there was no going back. I was observing the bush on both sides of the narrow track strangely moving backward at a fast speed. That experience surprised me because I was on train for the first time ever. But I enjoyed every minute in transit till we arrived at Iddo Terminus.”
Since 2017 when he ascended to the throne after he had relocated back to Nigeria from his Canada base, Oba Oyeyemi has changed the face of his town to the amazement of many who were familiar with the ancient town before his coronation. New set of visitors now frequent the town holding series of meetings with either Oba Oyeyemi or his Olori Agnes Oyeyemi, who has undoubtedly demonstrated high sense of compassion to the new status of her hubby.
Just last month, a group from Canada, was a guest of the royal family during which the group made some donations to the development of the town.Items such as clothings and others were donated after which Oba Oyeyemi expressed his gratitude to the philanthropic group and also encouraged them to continue on that track and spread their kindness to other places in need.
“Although I am familiar with some members of NAYA because we were all together in Canada where I played a key role among the Yoruba residents in that country, I must say that the donations they have made added to their goodwill. If they decided to take the items to other places and exclude here, what would I have done? I appreciate them and wish them all the best in their endeavours,” he remarked.
The indiscriminate spread of the social media and its impact in socio-economic development of the world is alarming and additional proof that the world is just a unit. Aside the unlettered who cannot express themselves in the alphabetical, almost everybody is online savouring the seemingly unrestricted freedom it offers. From students to their teachers; civil servants, corporate personalities, clergies to traditional rulers, social media is a meeting point of sorts.
Oba Oyeyemi is not denying himself the opportunity as he operates and engages his facebook account, for instance, with updates in his palace among other things he does like sending greetings to his fellow monarchs and facebook friends.
However, he is not comfortable with the current the trend in which some faceless facebook users practice the criminalities in their system at the expense of genuine users. Oba Oyeyemi’s misgiving is informed by his taste of the injury which the internet fraudsters inflict on the innocent users of the social media.
“That trend is worrisome and something that should give everybody a concern. I was shocked when I realised that my facebook account had been compromised. Imagine these devils sending friend requests in my name. It is that bad. There is another sick and horrible prank taking place on Facebook again. In addition to inappropriate videos, there is apparently a new hacking between the comments of your friends that would include a hurtful phrase coming from you.
“It is usually dirty, and it appears as though you wrote it. Your friends see it, but you cannot. This situation can create a lot of misunderstanding.I would like to say to all my Facebook friends that if an uncomplimentary comment is credited to me, it definitely does not come from me. Calling my attention to it is a favour anyone can do to me in that circumstance. Honestly, cybercrime is a serious crime which government should fight with all its strength,” he said.
It is of note that before Oba Oyeyemi entered the race to the throne, he had his eyes on a seat in the upper chamber of the National Assembly in Abuja. He was a member of the All Progressives Congress (APC) and warming up for pre-elections consultations. But fate had a different assignment for him. He received the call of his people and gave it a try. He successfully weathered the storm of contest, got the nod of kingmakers and that of Osun State Government under the then Governor Rauf Aregbesola. He was coronated in a well-attended ceremony that drew a large crowd to Oba-Ile.
Regardless of his traditional status, he is still politically sensitive monarch, hence his consistent calls to his people before the last Presidential and National Assembly elections on need to go out and exercise their freedom at polling centres and eschew violence during and after the elections. His prayers were answered and Oba-Ile recorded no case of misbehavior.
“Position of a traditional ruler is all encompassing. That is why politicians don’t leave he palace. They know we have that influence to mobilise the grass root. As I did during the last elections, I am also imploring the people of those states where elections will hold today to troop out massively to vote for candidates of their choice. We should always remember that it is our civic responsibility to vote in an election and we should not sell our vote for any amount of money.
“Our vote is our power to elect a candidate and we should never voluntarily submit ourselves to be treated with disdain.Nobody should engage in any form of violent behavior before, during and after voting, but it is our duty to ensure that our vote counts. May God allow candidates that will move Nigeria forward and improve lives of Nigerians to be victorious,” he appealed.
The Osun State Governor, Alhaji Isiaka Oyetola is gradually stabilising in his office after his swearing in at the tail end of 2018. Oba Oyeyemi is not easily carried away by early performance of administration. As a Ph.D holder, he believes he is in the best position to know better that early good performance is not enough in a four-year tenure. But he has a soft spot for the governor, especially for his unassuming mien in face of pressure of office.
“That he started off with fervent prayer endeared him to me the more. My experience in,life has shown the efficacy of prayer in human endeavours. For a governor who could have given an excuse to give prayer a priority means a lot to me. He has started well and I believe he would end well,” he said.
Prior to the administration of the immediate past government of Ondo State, led by Dr. Olusegun Mimiko, roadside trading was a menace in the capital city of Akure, which every successive government failed to address.
But with the coming on board of Mimiko in 2009, a new wave of commercial endeavour swept through the capital city, transforming the age-long form of street and road trading with traders at accident-prone spots relocated to a modern and aesthetically built modern market. Apart from markets, all automobile marts situated along the road were also relocated to a special and befitting environment to keep the road free from accident. But that has become history as they have all relocated to the major roads.
One of such dangerous spots is a new market illegally situated along the popular Oyemekun road at the Leo junction. The market sprouted after the exit of the Mimiko administration after which it became a full blown evening trading centre.
Some of the traders who accepted to speak with our reporter explained that there was no market in the area before but they said they were driven from a piece of land in the area being used for trading purposes. One of them explained that they made frantic efforts “to return to the market situated inside this area, but we were made to understand that the land had been sold out to a politician.”
She however said they decided to stay on the road in the evening to sell their goods in order to make a living, saying “most of us here cannot afford the rent in these shops.”
A vegetable seller, Nkiruka Eze, said she pays N2,000 monthly to some people in order to get approval to mount her umbrella and display her goods. Even though it was illegal she said she had to pay to secure her source of livelihood.
A pepper trader, who identified herself as Sanmi, said she paid weekly dues to allow her sell her goods. According to her, “I have been coming here every evening for the past 18 months and this is where I feed my family. I am a widow. This market has nothing to do with traffic; we are not prone to accident here and we have not witnessed any accident here since I started coming to the market. Where do you want us to get money to rent shops? Mimiko built some neighborhood markets before he left but how do we pay for these shops?
“What we sell here is to keep body and soul together; we use our income to eat and train our children in school. I want to appeal to the state government not to send us away.”
When our correspondent inquired if there was any harassment from government quarters, she added that “there was never a time the government harass us. We reported our plight to the ministry of lands and housing but nothing was done.”
Speaking on the danger of selling by the roadside, one of the traders, Madam Johnson who sells fruits, admitted that selling at the roadside was risky but said the traders and their customers had no option. She recalled one of her customers who narrowly escaped death while crossing the road after leaving the market.
She, however, said that she had decided to continue in roadside trading so as to live up to her responsibility as a mother.
While speaking with our correspondent, one of the regular customers, Mrs Iyabo Lawal, revealed that prices of goods are quite cheap at the walkway side compared to the goods gotten from the market.
She said “most women in this area visit this market while returning from work. It is nearer and you see people coming here to buy vegetables, fruits, pepper and fish.
“All you need to do during transaction is to stand right on the road because the market itself is part of the busy road. We know and understand that the market was illegally located here but it’s succour to this community and other areas.”
Speaking on the plans of the state government to discourage roadside trading, the Chief Press Secretary to the governor, Mr. Segun Ajiboye, said the state government was working hard to discourage roadside trading
He assured that the government would soon come out with people friendly policies that will accommodate all the street traders and would discourage road side trading or market. “This is to safeguard the lives and property of the good people of our dear state,” he said.
Succour has come the way of pregnant indigent women in rural communities of Lagelu, Akinyele and Ido Local Government Areas of Oyo state as a foundation as part of efforts to tackle mortality rate and neo natal death and in commemoration of the 2019 International Women’s Day celebration, launched a free delivery kit to be distributed to them to ensure safe delivery.
To commemorate the 2019 International Women’s day with the theme; Balance for Better, the Support Towards Advancement, Networking and Development For Women and Children (STAND Foundation), a non-governmental and non-profit organization, in collaboration with Beth-Zion Ventures, a development and consultancy firm, has launched a project known as the STAND clean delivery kit to support the advancement and development of women and children in terms of health.
The unveiling that took place at the foundation’s office in Ibadan, was in collaboration of achieving the sustainable development goal 2030 while reducing the rate of losing mothers as well as providing preventive measures in stopping death of mothers and children in rural community of the state.
Speaking at the event, the founder of STAND foundation, Barrister Olusayofunmi Adeleye revealed that the idea was conceived based on the alarming statistics on the high rate of mortality, adding that everyone has a role to play in forging gender parity because gender balance is not a women’s issue but an economic issue and for women to take their position in ensuring a balanced world, they need to have a good health.
She noted that natural reproductive process for women is now an altar of sacrifice for millions of women and children due to limited or no access to medical facility, noting that, “it is quite sad that the natural function of reproduction, bestowed upon woman by nature, has turned out to be an altar on which millions of women and children have been and still being sacrificed ‘ she stated
She revealed that unfortunate situation is the catalyst which prompted STAND Foundation to respond with the STAND Delivery kits and an aggressive distribution that will be accompanied with training on how to effectively use the kits and stressed that the kits was packaged with the assistance and donation of kind hearted donors and consist of equipment that will ease as well as reduce infection during delivery.
“We have identified that maternal mortality is a major issue for women and many have issues because they cannot afford delivery kits especially those living in the rural areas. We will be distributing kits to pregnant women as part of our effort towards reducing maternal and neo-natal mortality rate especially in areas where there is little or no access to basic medical facilities,’ she said.
Barrister Adeleye explained that while the project will be sustained beyond 2019, reiterating STAND Foundation will embark on other programmes that touch on issues of life in the course of the year and called on well meaning individuals, philanthropists and corporate organization to partner the organization for wider coverage and saving more lives.
Unveiling the kits, the Chairman of Akinyele South Local Council Development Area, Honourable Olumide Alli, whose local government is part of the beneficiaries appreciated the initiator’s idea as timely with the health development that is going on his local government.
“We are putting efforts in primary health care facilities in my local government and her initiative would be useful in saving lives,” he stated, promising to be part of the initiative as well as partnering the organisation for a medical outreach in his local government.
Also speaking, the Chief Operating Officer of Beth-Zion Ventures, Yejide Gbenga-Ogundare, stated that the healthcare delivery in the country cannot be left to the government especially when the peculiarities of rural areas are put into consideration, adding that to fill the vacuum between the needs and government’s ability, organizations like STAND foundation is needed.
According to her, the project was initiated based on the belief that a balanced world is a better world and there can never be a gender-balanced world if women do not have good health, adding that, many societies have moved from women having pregnancy related issues to women succeeding in a man’s world as stereotypes are being challenged and more diverse representation of women is seen.
She however added that there is a lot to do especially in a developing nation like Nigeria since there is a continuous need for a more progressive mindset and inclusive behaviours for women’s equality and a continuous effort to make positive gains.
“We are moving to a very exciting time in history where the world now expects gender balance and parity but if women continue to suffer from avoidable diseases and lose their lives unnecessarily, what is the essence of the economic advancement they now enjoy? “We will be going to communities like Kufi, Adeyipo and Jagun Aba Oje among other villages in Igbo Elerin district of Lagelu Local Government Area. We will also get to some communities in Akinyele Local Government Area and Akufo in Ido Local Government Area. We have visited these villages and identified them as core areas where the kits will help save lives. By next year’s International Women’s day, we will assess how far we have gone and what else we can do to reduce maternal and neonatal deaths,” the Beth-Zion executive stated.
She called for a reorientation in the family and collaboration to achieve a safe space for women and gender equality.
Years ago, when the federal government extended its rural electrification project to Akinfosile, a suburb of Igbotako and its environs, in Okitipupa Local Government Area of Ondo State, residents of the community believed their decades-old prayers for rapid infrastructure development were being answered faster, than they had expected.
But, unknown to them, the project was more providential, than planned! The community, founded by the Ijelu people of Ikale land, was just a beneficiary of the Afforestation Project being sited in a neighbouring Onipetesi, a not- too-distant community from; a case of the community having its palm kernel cracked for it by some benevolent spirits.
The agrarian community, which boasts of a huge palm trees reserve, had been a beneficiary of the electrification project of the Ondo State Afforestation, at Onipetesi, being run by the then Ministry of Mines and Power, headed by late Dr. Olusegun Agagu, who later became the governor of the state.
Then, as part of the federal government’s electrification of the project, Agagu, also ‘a son of the soil’, that is an indigene of the area, had installed electricity poles and wire, through Akinfosile to Onipetesi, then.
Few months after the installation, in the community, there were shouts of joy in and around the community. Akinfosile would eventually have access to one of the ‘wonders’ of the white men, ‘electricity’. And, for residents, the development actually called for celebrations; since they were witnessing what they still believe, till date, was the most significant landmark in the history of the community.
Oloja Olamide Ayodele, Olufara of Akinfosile-Osoro Kingdom
Interestingly, the fact that the community shares a common border with Omotosho, where a multi-billion naira power plant, Omotosho Power Plant is situated, reinforced the people’s belief that darkness had become a thing of the past in the community. They would no longer need to resort to home-made lanterns and torchlights, to illuminate the town at nights.
But the celebration was not to last for long! Few weeks after electricity was activated in the area, it disappeared the way it came. And, curiously, what remains of such project in the town today are some of the electricity poles and wires, that are being daily cannibalized and vandalized, by people from outside the community.
For instance, the poles and wires that run through the community’s paramount ruler, when South West visited, represents nothing but a relic of its glorious past. The poles are gradually coming down while it was obvious from the fallen wires that they had not seen current in the past few years.
When asked whether current still ran in the high tension wires, hanging dangerously, on the community’s landscapes, a resident, Pa Olusanya, was quick to respond that everybody would have been consumed by now, if there was current in the wires since they had been hanging loosely on the community for some years
“The wires had been like that for sometime. You can see that the poles are gradually giving way because they’ve not been used for sometime now. If there is current in the wires, the whole community would have died by now, afterall you can see the wires all over the floor,” he stated.
Pa Olusanya however described as absurd that despite its proximity to Omotosho, where one of the nation’s power plant was sited, the community had continued to grope in darkness.
“We never believed this type of thing could happen to us here. We had thought that there was no way we would be so close to Omotosho here and would be having power challenge. The thinking was that we would be a major beneficiary of the gas turbine. Unfortunately, the reality today is that our dream of having electricity and a stable one, at that, is fast becoming an illusion,” Pa Olusanya added.
Olufara’s palace
“It was rather strange to us. We thought it was a minor hitch which would soon be addressed. Unfortunately, when the minister later became the governor of the state, taking over from late Adebayo Adefarati, we didn’t see any action in this regard,” argued Pa Olusanya.
The community leader, the Olufara of Akinfosile-Osooro Kingdom, Oloja Olamide Ayodele, also buttressed Pa Olusanya’s claim.
“It is rather strange that the residents of Akinfosile are telling you a sad tale of how they once enjoyed electricity for a few weeks.
“When the whole thing started and we were no longer seeing electricity, we thought it was a minor hitch which would soon be addressed. Unfortunately, even when the Minister later became governor of the state, taking over from late Adebayo Adefarati, we didn’t see any action in this regard,” the traditional ruler stated.
The traditional ruler, who was installed as the paramount ruler of the community five years ago, stated that the community is fast becoming a huge site of abandoned projects.
According to him, besides the vandalised electricity cables and poles that presently run through the community, nothing in the community could attest to those brief and glorious, moments in the past, when the people enjoyed electricity.
Oloja Ayodele believes Akinfosile, comprising of Lailo, Loyinmi, Ilebe and a host of other small communities, is far too important to be left in the dark.
“For instance, while it still remains a wonder that the community only enjoyed a few weeks of electricity before things went awry, one wonders how a community which shares a border with Omotosho where we have one of the nation’s gas turbines could be left to grope in the dark,” he argued.
This, unfortunately, he stated, is beginning to have its adverse effects on the economy of the community.
For instance, about three companies, one of which is a plywood manufacturing company that employs over 500 of the community’s residents, are permanently on generators.
“You can imagine how much those companies would have been spending on diesel to power their generators. We believe the economy of this area would have been far more enhanced if there had been light in the area. For instance, the companies would have had the capacity to employ more people, since they would be spending less on diesel,” he stated.
The traditional ruler also lamented that the electricity cables are being gradually canibalised by unknown people at night, thus making the community’s dream of getting the light issue resolved on time, a near impossibility.
Interestingly, it is not only in the area of power that the community is having infrastructure challenge. For instance, the police post building, started in the area, some years ago, has also been abandoned; a development, he says, has continued to have far-reaching security implications for the community.
Abandoned electricity poles and wires
“Look at this community, we are very close to the expressway. As you can see, we face the Benin-Ore-Ijebu Ode Expressway directly, and that makes us vulnerable. Every day they rob on the Express Way there, and we had thought having a police post here would give us some sense of security. But it has been abandoned since,” he stated.
While calling on the federal government to help secure the environment, the traditional ruler also lamented the near absence of government schools in the area.
For instance, only one primary school exists in the area to take care of its juvenile population, running into thousands.
Besides, those of secondary school ages would have to go some distance, outside the town, to get that.
“You can imagine what a community, such as Akinfosile, go through without a secondary school. The people have to travel quiet a distance to get secondary school education. Don’t forget this is a state that prides itself on its educational prowess, how does one, therefore, explain a situation where a community with many residents of secondary school ages, not having a secondary school to meet such ambition?” the traditional ruler argued.
The traditional ruler, an offspring of Ijelu Family, the founder of the community, also expressed his displeasure that the town, till now, could not boast of a clinic that could take care of the health needs of residents, especially pregnant women.
While some resort to self-help for delivery, other pregnant women in the community always relocate to neighbouring communities, whenever their due dates are fast approaching.
Perhaps of greatest concern to the Olufara is the fact that the community is fast becoming a site for abandoned projects.
For instance, the lock-up shops, built by General Olu Bajowa, a native of neighbouring Igbotako, in the state, is yet to be completed, many years after the first phase was completed. Unfortunately, when the South West visited the community, only one of the shops, out of the ones that had been completed, which goes for N1,000 per month, was occupied, a development some people in the community believe must have been responsible for the non-completion of the remaining lock-up shops.
While corroborating the paramount ruler’s claims, Chief Tayo Adeyelu, Oja Mayegun of Osoro Kingdom, however believes all hope is not lost. His appeal is to the government of the day to factor the community into its developmental agenda.
“It’s not good to have all these beautiful projects, abandoned midway. You can imagine how this community would have looked like, if one or two of these projects had been completed,” he added.
From childhood, the then young Francis Olusola Alao was known as prayer combatant who regularly confronted life challenges with spiritual fervor. Being a member of a choir group in the church as a son of a pastor at Christ Apostolic Church (CAC) further entrenched him in the way of the Lord. And when he grew to adulthood and particularly met the young lady, Olusola Adedoyin who later became his wife, and who currently pastors at the Redeemed Christian Church of God (RCCG), Alao was more fortified.
Confident and outspoken, he does not enjoy silence when things are not done right either by government or the governed. And when he is given the floor, he talks tough but beautifully blending articulation with logic on different subjects. However, his soft side is seen when his wife is involved in an issue that requires him to throw some figurative hard punches. As a matter of principle, he listens more during every discussion with his wife because, according to him, she is blessed with what a man needs to climb the ladder of life.
He shed more light on this, asking “Do you still call olori my wife? She has grown beyond that, and the Yoruba summed it up long time ago that when a wife has spent many eventful years in a man’s life, she becomes the man’s mother. I think this is the perfect picture of my wife, and to God be the glory. Apart from being my mother now, she is also a pastor whose prayer has proven to be the engine that keeps the family and throne on motion.
“How she was brought up is one of her strong points, which is working well for her till date. Despite the fact that she had all the privilege a kid should have, she preferred to live a lowly life with her grandmother, a disciplinarian who taught her a lot of things about humility in the former Kwara State before Kogi was carved out. I cannot just exhaust what she is to me in a page. We have grown to even being seen as twins.”
Much of this description was seen on March 3, 2018 at the occasion marking the 73rd birthday celebration of Senator Florence Ita-Giwa held at Echoes of Calabar Restaurant, Victoria Island, Lagos, where Oba Alao and his wife were the cynosure of all eyes when they arrived the venue of the exclusive gathering of dignitaries.
It was a function where the popularity of the couple soared higher as greetings from all directions accompanied them to their seats where they were later joined by another traditional ruler, the Oba of Igbobi-sabe, Lagos, Oba Owolabi Adeniyi who was also accompanied by his wife. How did Kabiyesi feel among those corporate personalities?
“What you saw was a true reflection of where I was coming from before I became the Olugbon. I had a successful career in corporate world. I think what happened was simply our way of showing honour and respect to royalty. I was happy as you could see me and Olori who even enjoyed her dance. It was a great evening in honour of Senator Florence Ita-Giwa who is well known both in the corporate world and politics. There is no doubting the fact that we had fun. That is how we unwind after palace work,” he stated.
Soon after the Independent National Electoral Commission (INEC) suddenly announced the postponement of the just concluded general elections from February 16 few hours to the exercise, one of many prominent Nigerians who raised their voice against the decision was the Olugbon. He was simply agitated not only because he is a first class traditional ruler, he was livid because of the danger he said he had seen in the horizon as a result of the INEC alteration.
Aside that, Oba Alao asked Professor Mahmood Yakubu-led INEC to quantify the cost of the postponement on businesses and time, pointing out that the shift had reduced Nigeria to a laughing stock in the comity of serious-minded countries of the world, who had expected so much from the elections.
He declared: “Being a first class traditional ruler has conferred on me the obligation to go beyond traditional issues and lend my voice to public issues as that postponement. I am baffled to read about the postponement, and believed that Nigerians don’t deserve that treatment. Leadership is about followership, and when you are given a national assignment as that, the leader must know how important the electorate are in achieving result. I said all I said in my capacity as a leader and patriotic Nigerian.”
At the end of the presidential and National Assembly as well as governorship and state houses of assembly elections, winners and losers emerged and life continues. The incumbent President Muhammadu Buhari of the All Progressives Congress (APC) polled 15, 191, 847 votes against former Vice-President and candidate of the Peoples’ Democratic Party (PDP) who recorded 11, 262, 978.
Regardless of a pocket of complaints which trailed some of the results in some states, Oba Alao heaved a sigh of relief, congratulating the electorate for exercising their civic right in a peaceful atmosphere. He stated that the worry he had expressed before the elections was all about having hitch-free polls that would not plunge the country into chaos as the nation witnessed in the June 12, 1993 elections.
“Again, as a frontline traditional ruler, I should not be seen folding my arm when I sense something that may affect the generality of the country. My voice then was an addition to the voice of other concerned Nigerians who probably saw what I saw. Though our voice did not reverse the postponement, the whole elections ended well and that gave me a sense of fulfillment, so to say. Within me, I know I played my part in my little way, which is what leadership is all about.
“I congratulate Nigerians and urge the elected to compensate the electorate with good governance. What is good governance? This people don’t ask for too much. Give them basic things of life, like good schools, good roads, good health care scheme and affordable food, they are okay. They are not really interested in how much you take home at the end of your tenure once what they see as their welfare has been taken care of,” he remarked.
To incur the wrath of Oba Alao now is to ask him about the affairs of Yoruba traditional rulers, as regards their relationship, which, in some quarters, is seen as unpredictable and volatile. One would be lucky if the Olugbon deliberately goes silent on the question. According to him, the public has no business in the affairs of traditional rulers who are all bound together by their special status as symbol of their forefathers.
“We should not abuse the so-called civilisation and turn traditional institution to subject of debate, especially on social media. To become a traditional ruler, one must have been destined. It is not about wealth or connection. So, the public should respect this and stay away from our affairs. I don’t like to hear that this traditional ruler is not a friend to that traditional ruler. It is ridiculous, and the public should concentrate on other things and respect us as royal fathers,” he admonished.
Since the Olugbon ascended the throne, hardly would he appear in public in a colour other than white when other traditional rulers are attired in colourful traditional ofi fabrics. One would be tempted to find out why Oba Alao sticks to all-white. Answering this question is as easy as the question itself.
“I have been fond of the colour white long before I became the Olugbon. I found the colour pure and holy and also attractive. It is a colour which guides you on your conduct knowing well that any mistake will reflect in the colour. You have to be very careful when you put on white. But I also like sky blue and brown. I must, however, admit that none of them can compete with white in my wardrobe,” he said.
In commemoration of this year’s International Day for Zero tolerance on Female Genital Mutilation that comes up on February 6 annually, a non-governmental organization, Better Society Begins With Me Initiative (BSBM), powered by a serving corps member in Oyo State, Olasunkanmi Oso, has put in place a year-long enlightenment programme that will aid girls in secondary schools across Oyo State to be a voice against female genital mutilation (FGM).
As part of the year-long activity, BSBM recently started another public sensitisation tagged seven days challenge on FGM which culminated in a visit to seven all girls’ school within Ibadan metropolis. The challenge, with the theme, ‘Female Genital Mutilation: Myth, Pain and the way out,’ was taken to St Anne’s School, People Girls Grammar School, Yejide Grammar School, Queens School, St Theresa’s College, St Claire’s Girls High School and Our Lady of Apostles Grammar School.
Speaking on the motive for the sensitisation, the founder of the initiative, Olasunkanmi Oso, revealed that the organisation took the step in seeing to the actualization of the sustainable development goals targeted at 2030, adding that he saw the move as appropriate, beneficial and timely to educate the female students on the myth behind the barbaric act of female genital mutilation while exposing them to some of the hazards and effects of the act as well as teaching them to be advocates against the act since they fall within the vulnerable groups.
He added that, “over 200 million girls and women have undergone one or other type of female genital mutilation and according to the United Nations, 60 million is at risk of it between now and 2030. So as an organisation, we found it imperative to rise up to the challenge and create a safe space for the girl child in Nigeria.
“Female genital mutilation is rooted in gender inequalities and power imbalances between men and women and it sustains them by limiting opportunities for girls and women to realising their rights and full potential. Also, it is high time efforts were put in place to achieve the sustainable development goals that call for an end to FGM by 2030 under Goal 5 on Gender Equality which is target 5.3 on eliminating all harmful practices, such as child, early and forced marriage and female genital mutilation.
“Eliminating female genital mutilation is a critical step towards realising other SDGs, which focus on good health and well-being, safe motherhood, quality education, inclusive societies and economic growth. This is why I am committed to the public sensitisation of young girls on the issue.”
He noted further that though the event was a success, there was the need for more efforts as some challenges witnessed in the course of event should be addressed as a cursor to achieving the set goal come 2030.
According to him, it is disheartening that some teachers as well as some female students were still ignorant of the concept of female genital mutilation and its effect, adding that the discouraging reaction towards men who rise to speak for women and the girl child was alarming.
“The reaction I get from some school heads when they find out I am a male desiring to enlighten girls on female genital mutilation is discouraging. Immediately I tell them the focus for the public sensitisation, some principals and vice principals would go blank because of my gender; it is discouraging and I think it is high time enlightenment be taken to stakeholders in the school system.
“Some showed apathy due to their religious belief and rejected the offer to speak to their students and I found out that issues that border on the body are even avoided because it is seen to be against their religious belief; it is heart rending that in this century the education of girls and information that can empower them is being restricted,” Oso stated.
It was however not all bad as the organisation got kudos from the principal of Yejide Girls Grammar School, Ibadan, Mrs Ali, who lauded the organisation for the effort in educating girls on female genital mutilation while calling for incorporation of all efforts by stakeholders in seeing that the act is eradicated.
Tension is currently brewing in Iku quarters of Ikare Akoko in Akoko North East Local Government Area of Ondo State over the traditional stool of the community as two families have been laying claims to the headship of the community.
This impending unrest looks set to lead to division within the town if not given proper attention, as there are frayed nerves in the community following the friction between the two opposing sides laying claims to the headship of the Oniku of Iku, despite the installation of Mukaila Bello as the Oniku of Iku by the Owa Ale of Ikareland, Oba Samuel Adegbite -Adedoyin.
While the Ayeni family of the Oniku quarters maintained that the installation of Chief Mukaila Bello was illegal, Bello insisted his installation followed the traditions and customs of the land, saying his selection and installation was upheld through his coronation by Oba Adegbite-Adedoyin.
The cold war over the rightful ownership of the stool recently worsened when the Ayeni family alleged that some suspected hoodlums invaded the Ayeni compound in a desperate bid to force the family to back out from a suit instituted against the installation of Bello as the Oniku of Iku.
In a petition written by the Ayeni family and addressed to the state police commissioner, through its counsel, Tolu Olowoyo and Co., the family alleged assault, battery, stealing, malicious damage and attempted murder on the lives of members of the family.
They explained that some people suspected to be thugs invaded their compound on the February 27, 2019 with cutlass, guns, knives, and other dangerous weapons while they beat, harassed and sent people out of their homes.
They said apart from invading the homes of the Ayenis, the hoodlums were said to have invaded a cement shop, destroying goods at the shop, injuring people and going away with money, adding that “the sum of N700, 000 was carted away by the hoodlums from one of our client’s shops.”
They linked the attack on the suit instituted by the family challenging the eligibility of Bello as the Oniku of Iku, saying “who by tradition is not entitled to the position.”
The family said a letter had been written earlier by the family to the area commander in Ikare Akoko, intimating him with the incessant attacks on the Ayeni family by some hoodlums.
But the Oniku of Iku, Chief Mukaila, denied all the allegations, saying there was no crisis in the quarters. He said the community has not experienced any attack, saying “the whole community has been peaceful, the Ikare Akoko community has been peaceful and everyone is going on with their normal businesses.
“How will I disrupt the peace being enjoyed by our people? I am a peace loving person and I believe a community can only develop in the era of peaceful coexistence and as the traditional head of this place, I pray for nothing else but the peace of this land.
“We will do everything to sustain the peace here and will not contribute to anything that will truncate the peace we are currently enjoying.”
Bello however refused to react over the challenge on his installation as Oniku of Iku.
He explained that he became the Oniku of Iku after he went through a selection process and was picked as the traditional head to the stool. He said he was installed by the Owa Ale, Oba Adegbite- Adedoyin, the sole traditional authority who is in charge of installing the Oniku.
All efforts to speak with Oba Adegbite-Adedoyin were not successful as the traditional ruler was said to have travelled out of town for an official engagement.
But a source within Ikare community who spoke to Nigerian Tribune on condition of anonymity told Nigerian Tribune that the Ayeni family has been living in the Iku quarters as tenants from time immemorial but said they were co-opted into the traditional lineage when there were no male children from the Iku compound to head the house.
He said there was an agreement between the families as they had become one but said the Ayeni family had been the only occupant of the stool for a very long time while the real Oniku family kicked the continuous occupation of the stool by the Ayeni family.
According to him, “With the traditional evidence before the court, the Ayeni family might lose the suit and said the best thing is for the two families to settle amicably and rotate the stool or else the Ayeni might lose out completely.
He recalled that the new Oniku was installed in an elaborate ceremony where the Owa Ale dressed in his full regalia which is the normal tradition of the Ikare Akoko whenever a king is being installed.
“There is no controversy on the selection of Oniku, which is one of the traditional kingmakers in Ikare Akoko. The Ayeni family needs to retrace their steps and toe the line of tradition and custom in order not to ignite another unwarranted war in the land. They should reject being used as an instrument to fight the Owa Ale,” he said
He however tasked the security agencies in the state to wade into the impending crisis to avert another communal crisis in Ikare Akoko in order to sustain the peace being enjoyed by the people of the ancient town.
For the late theatre icon and dramatist, Duro Ladipo, the legacies he bequeathed in promoting African culture and tradition through his exploits reverberated in Osun last Monday when traditional rulers, the academia, families and friends converged on the Centre for Black Culture and International Understanding (CBCIU), Osogbo, Osun State, for his 41st posthumous anniversary.
Duro Ladipo, a native of Osogbo, who bestrode the entertainment industry in the post-colonial era, carved a niche for himself by dictating the pace in the production of traditional drama series and celluloid films that brought to the fore the rich cultural heritage of the Yoruba ethnic group.
A peep into the historical background of Duro Ladipọ indicated that he was born on December 18, 1931 and died on March 11, 1978, while he remained one of the best known and critically acclaimed Yoruba dramatists who emerged from postcolonial Africa.
Writing solely in the Yoruba language, he captivated the symbolic spirit of Yoruba mythologies in his plays, which were later adapted to other media such as photography, television and cinema.
His most famous play, Ọba kò so (The King did not Hang), a dramatisation of the traditional Yoruba story of how Ṣango became the god of thunder, received international acclaim at the first Commonwealth Arts Festival in 1965 and on a European tour, where a Berlin critic, Ulli Beier, compared Ladipo to Karajan. Ladipo usually acted in his own plays.
While his short sojourn on earth lasted, the then 47 years old icon tried hard and succeeded in exposing himself to traditional and Yoruba cultural elements, especially when living under the veil of a Christian home. At a young age, he would sneak out of the vicarage to watch Yoruba festivals. This fascination with his culture goaded him into researching and experimenting with theatrical drama and writing.
After leaving Oṣogbo, he went to Ibadan, where he became a teacher. While in Ibadan he became one of the founding members of an art club called Mbari Mbayo and became influenced by Beier. He later replicated the club in Oṣogbo, and it became the premier group for promoting budding artistes and dramatists in Oṣogbo. Throughout his career, Duro Ladipọ wrote ten Yoruba folk operas combining dance, music, mime, proverbs, drumming and praise songs.
Ladipo started his personal theatre group in 1961, but he became fully established with the founding of the Mbari Mbayo Club in Oṣogbo. His popularity as the leader of a folk opera group rested on his three plays: Ọbamoro in 1962, Ọba ko so and Ọba Waja in 1964. (Ọba Waja – “The King is Dead” -was premised on the same historical event that inspired fellow Nigerian playwright Wọle Ṣoyinka’s Death and the King’s Horseman.) He also promoted Mọremi, a play about the Yoruba heroine of the same name.
He later transformed Mbari Mbayo into a cultural centre, an arts gallery and a meeting point for young artists seeking to develop their talents. Duro Ladipọ wrote quite a number of plays, such as Suru Baba Iwa” and “Tanimowo Iku.” Some of his plays were also produced for television. In fact, he created Bode Wasinmi for the Nigerian Television Authority, Ibadan. In 1977, Duro Ladipo participated in FESTAC ‘77, the second world festival of Black and African Arts and Culture, in Lagos.
Speaking at the 41st posthumous anniversary of Duro Ladipo held inside the Ulli Beier hall of the CBCIU, the former governor of Osun State, Prince Olagunsoye Oyinlola, maintained that the late playwright’s legacies succeeded in promoting African culture, tradition in global arts community.
Traditional rulers at the event.
Oyinlola, who was represented by the former Secretary to Osun State Government (SSG), Alhaji Kazeem Adio, said “that we all gathered here today 41 years after to memorialise and honour this great African speaks much about who Duro Ladipo was and what he continues to represent for global arts community.”
According to Oyinlola, who is also the chairman, board of trustees of CBCIU, there was critical need among all the relevant stakeholders to promote Yoruba language among the Nigerian youths and strive to preserve African cultural heritage so as to protect the identity of the black race in the world.
He stated that “Duro Ladipo’s untiring dedication to Yoruba stage play at the time virtually few expressed interest in them remains phenomenal. And given the fact that he departed too soon at a time his experience, expertise and knowledge were most needed, a heavy burden was placed on us his enthusiastic devotees to enliven the legacies he left behind.
“What CBCIU has, therefore, done as part of its noble contributions to the memory of Duro Ladipo is its decision to build a mausoleum at the playwright’s final resting place and also rehabilitate the famous Mbari Mbayo club which when completed will serve as a worthy international tourist centre and melting pot for all culture enthusiasts.”
Earlier in his address, the executive director of CBCIU, Professor Siyan Oyeweso noted that the late Duro Ladipo contributed immensely to Nigerian theatre and stage play, stressing that “like his contemporaries, such as late Hubert Ogunde, Oyin Adejobi, Kola Ogunmola, among others, left for us tangible reasons to learn from.”
He further stated that “as one of the pioneers of the Yoruba traveling theatre in post-colonial Nigeria, his plays occupy a significant standing in the political, sociocultural and religious milieu of the Yoruba people.”
Delivering a lecture entitled: ‘Design and Aesthetic Elements in Duro Ladipo’s Oba Koso and Moremi’ at the event, Professor Duro Oni of the Department of Creative Arts, University of Lagos said “Oba Koso is undoubtedly Ladipo’s most successful and popular play, a recreation on stage of the story of the legendary Yoruba thunder-king, Sango, who was also at some points, the Alaafin of Oyo.”
According to him, “the performance captured Sango’s war exploits, rise to power and fame and subsequent clash with his lieutenants, especially Gbonka and finally his disgrace and abdication of the throne, to his subsequent suicide and deification by the people.
“Georgina Beier was Ladipo’s main technical designer. According to her, and with particular reference to Oba Koso, the main concern was how to construct the set that was mainly a backdrop which represented what she described as both Beier and Ladipo’s attraction for tempestuous characters with creative energy that was to unfold and mature around the theatre.
“While designing and supervising the production of the set (backdrop), Georgina also monitored the costumes production. Especially, the costumes worn by Sango’s two lieutenants, Gbonka and Timi played by Ademola Onibonokuta and Tijani Mayakiri, both of whom brought their individual expertise to their roles. While Mayakiri was a renowned dancer and graphic artist, Onibonokuta was an Ifa priest. Both actors designed their costumes and added necessary materials to enrich the attires and enhance their individual roles.
“Looking back to when he (Ladipo) started shortly after being expelled from the church, most especially the Christmas Cantata that he wrote, directed and produced and which he presented with musical imagination, inventiveness with full range of dundun and bata drums, Ladipo’s foray into Yoruba ritual and its aesthetics that was central to his theatre was enthusiastically received and established him as one of the greatest dramatists of the time,” Oni said.
Dignitaries at the posthumous anniversary included the Ataoja of Osogbo, Oba Jimoh Olanipekun; the Orangun of Oke-Ila Orangun, Oba Adedokun Abolarin; the Eesa of Iragbiji, Chief Muraina Oyelami; students and lecturers of the departments of Theatre Arts, Obafemi Awolowo University (OAU), Ile-Ife, University of Lagos, among others.
Over three decades after he was pulled out of the Nigerian Army, the Alake of Egbaland, Oba Michael Adedotun Gbadebo, is a living testimony to the expression that old soldier never dies. Born on September 14, 1943 to Prince Adesanya Osolake Gbadebo and Madam Amoke Gbadebo, the Alake, whose grandfather, Oba Gbadebo (1898-1920) was the sixth traditional ruler of Egbaland, had an eventful childhood. After the immediate past Alake, Oba Oyebade Lipede, joined his ancestors on February 3, 2005, Oba Gbadebo weathered the succession storm, polling 15 of 23 votes ahead of his younger brother and others. On November 19, 2005, he was crowned the 10th Alake of Egbaland. In this interview, he takes TUNDE BUSARI on a tour of the last 14 years on the throne.
Abeokuta is commonly referred to as ‘gateway town’. What does that really mean?
Simply put, we were the major town in West Africa through which the missionaries entered what was to be later known as Nigeria.That is why we recorded firsts in different areas of human life. The first missionary, Henry Townsend, arrived here in 1843. The first newspaper was established in 1859. The newspaper, as you must have been taught in journalism class, was named ‘Iwe Irohin’. The first hospital was founded in 1895. The first church, The Cathedral of St. Peter at Ake, was also founded here.
Egbaland is famous for having produced former President Olusegun Obasanjo and Chief Ernest Shonekan who presided over an interim government between August 1993 and November 1993. How do you feel about this?
Of course, it is a rare occurrence but before I go further, let it be known that we produced three presidents. The late MKO Abiola was elected as the president of the Federal Republic of Nigeria on June 12, 1993 but he was denied that right to form his government. That chapter of our history as a nation, especially when he died in detention in 1998, was my bad moment. Despite the challenge Abiola was facing, I was still optimistic that he would become the president, especially after the death of General Sani Abacha. That he was denied his mandate should not deny him his rightful place in our political history. And I am very happy that the incumbent President Muhammadu Buhari recognised this truth and right the wrong last year by bestowing on him the highest national award of GCFR, which is reserved only for past presidents. Egba has been a destined place from the onset. What the status, as you asked, has imposed on us is responsibility to preserve the heritage and maintain that leading role. The standard is already there, and we should not compromise it. Those people have worked their ways to the top, and the best we can do is to sustain the standard and even improve upon it. That is how they would be happy and proud of the town.
Aside from the military, you also attended the same secondary school with Chief Olusegun Obasanjo. How would you describe him?
He was my boss in the army and also my senior in Baptist Boys High School. He was a brilliant student but I did not meet him per se in school because I was in form one when he passed his GCE at form five, and was leaving the school. But I met his classmates who had to complete form six. That’s how I was able to gather that he was a brilliant student, even though his disposition would not reveal that attribute. You can’t see it in him. Even in the military where he attained so much from being the commander of the Third Marine Commando who ended the Civil War, to being minister for works, to chief of staff, supreme headquarters, he always played his status down. He is blessed with wisdom, and he does not feel all criticism thrown at him. He acts and moves on.
Recently there was an exchange between you and him over President Muhammadu Buhari. What was it all about?
I only told him to stop criticising President Buhari. I told him the president is my boss and he also replied me that he is also president Buhari’s boss too. I felt I should let him know the implication of his criticism of the president. What you called an exchange has nothing to do with our respective personalities. It is about public issue, and we have moved on.
What do you observe are character traits that set the Egbas apart from other people?
Basically, there is no character trait you find in the Egbas which you won’t find in other Yoruba people. Yoruba people are blessed with good character trait which is built on promotion of dignity: ‘Omoluabi’. We are fair minded on issues. We are trained to respect elders and treat them well. The Bible says honour your father and your mother and the elderly ones. The level of civilisation among the Yoruba is a subject of envy to those who came to colonise us. Our family system ensures unity and cohesion such that an old man is always surrounded by members of his extended family apart from his children and grandchildren. He is not left alone. The British don’t have the same system, and they like ours.
I learnt that there is a strong connection between Egba and Ibadan. Can you expatiate on this?
There is no doubt that there is a strong connection between the two towns as you have said. There must be connection between us because what you know as Ibadan was part of Egba.
How do you mean?
There is no controversy over it that those places as Moniya, Ojoo, University of Ibadan, Oje, Idi Arere were Gbagura land. Up to Fiditi, they were Gbagura towns. For instance, in Fiditi, an Egba man is given discount in the market by Fiditi traders. Ibadan is a town which comprises warriors from different parts of Yorubaland. I mean those warriors from the 100 years civil war, migrated to form what is today Ibadan. That is a statement of fact which is well documented. As I said earlier, the Ibadans know this that the town is a convergence of different Yoruba towns. If you go through the list of the Olubadans, you would see their origins to understand better what I am talking about.
Can you also shed light on the connection between Abeokuta and Itori Egba?
As the name implies, Itori Egba is an extended settlement of Egbaland. The town was founded by the Egbas, who after 1830, settled in areas beyond Ogun River. Before then we were all at this side of the river. It is a thing of joy that Itori is growing and expanding. This is a credit and something we are all proud of as Egbas.
How can you describe the Olu of Itori Egba, Oba AbdulFatai Akorede Akamo?
Oba Akamo has always been a very interesting personality to whom I am pleased. Though he appears young, he is close to 60, an indication of his special attention to his health and his well-being. He is likeable, sociable and blessed with other different attributes which stand him out as a prominent son of Egbaland who is expanding the territory of Egbaland. He has brought the town to the limelight to become the headquarters of Ewekoro Local Government. He has followed the footsteps of his predecessor by creating obaship in other communities. The summary of it is that his 15 years on the throne has witnessed some development which speaks volume of his thirst for transformation. You cannot meet him without picking an interest in him. He is level-headed, humble and always ready to listen to words of the elders.
I once saw you quoting from both the Bible and Quran, something that surprised me. Can you explain this?
I was born a Muslim but got converted at age 13. In Gbadebo family till date, we are both Muslims and Christians. The religious harmony you see in us is what obtains in other Yoruba towns and communities. We celebrate Islamic festivals and Christian festivals together without any discrimination or ill-feelings. Recently, I was with President Muhammadu Buhari in the villa. During our discussion, he told me how impressive he is about the way the Yoruba Muslims and Christians relate under a peaceful atmosphere. He said the Yorubas are a good example of how a nation should handle religious matters. I was happy and very proud of my race while listening to the president pouring praises on the Yoruba concerning religious tolerance among us.
Another Lisabi Festival is knocking on the door. What does the festival symbolise?
Lisabi Festival is celebration of selfless service; it is the celebration of nationalism, heroism and of nationhood. All these attributes are combined by Lisabi who fought and secured our freedom. Lisabi was our liberator from Oyo. He was the founder of the modern Egba.
The theme for this year’s festival is girl-child education. What informed that choice?
The choice came from our critical observation that we have not got enough number of girls in schools. We are not satisfied with the number we have currently, hence the need to rise up and sensitise parents on the need to take their girls to schools. We are in an age of opportunities for both male and female. We have reasons to promote education of girls with the exploits which females achieve around the world. Your sex is no more as important as your qualification as well as your competence.
The Alaafin’s palace drummers are used to occasional interlude by the Alaafin of Oyo, Oba Lamidi Adeyemi but that of last Friday practically overstretched the old drummers. Oba Adeyemi fully engaged and played their teacher instructing them some tunes that brought out the best performance in them.
Watching the Alaafin’s steps as he calculatedly carried both legs on the floor of the palace, the guests from Port Novo, Benin Republic led by the Alajase-elect, Oba Aderemi Ajado Sanni could not but applaud the octogenarian whose body movement betrayed his age.
In 2016 while hosting members of the National Association of Physiotherapists of Nigeria who visited him on free medical consultations for Oyo indigenes to mark the World Physiotherapy Day, Oba Adeyemi swept his guest off the carpet doing some dances to their amazement.
Similarly in 2017, he also thrilled Islamic faithful who attended the eid-il-fitri prayers at Agunpopo prayer ground. His wives were all watching him on their way back to the palace.
Palace drummers playing to the delight of their guests
While the public is always marveled at every occasion where the Alaafin displayed his dance skills, the traditional ruler however, plays it down and says he sees nothing special in what he does regarding his passion for dance.
He explained: “Dance is an important element of Yoruba culture promoted in Oyo. I must have told you the history of drum and the role Oyo played in its evolution. An Alaafin is Alaafin because he is the custodian of Yoruba culture and must be seen to demonstrate it at all time.
“So if I dance well, it is my duty to do so because I was well tutored in the act. Every Yoruba traditional ruler is duty bound to be seen in this colour. When we do this, the non-Yoruba will respect our culture and tradition.”
The guests from Benin Republic were in the palace to pay homage to the Alaafin and also inform him of the coronation ceremony of the new Alajase scheduled for April 6, 2019. During his speech, the Oba-elect expressed the gratitude of his people to the Alaafin’s support and his struggle to ensure the Yoruba in the Franco-phone country get their voice heard in the scheme of things.
According to him, ‘’I am particularly grateful to my father, the Alaafin of Yorubaland, who in spite of his busy, tight schedule, stands behind us, especially in the face of turbulence. And your moral and financial support enabled us to weather the storm.’’
After he had patiently listened to the leader of his guests, the Alaafin returned their greetings and particularly commended the entourage for their efforts in preserving Yoruba culture outside their historical home.
Oba Adeyemi stressed the urgent need for world leaders to conserve international heritage of exceptional values, maintaining that Yoruba cultural value ranks among the best in the world.
Regrettably, he raised the alarm over what he called a threat posed to Yoruba culture by the West and two faiths imported into Yoruba nation.
‘’The guest faiths are therefore feeding on this to preach the gospel of individual prosperity and well-being on earth. They have abandoned the earlier gospel of earthly denials in order to enjoy heaven. By their new approach, they are misleading scores and scores of Africans, encouraging them to disrespect, dishonor and abandon anything African.
“African religious beliefs are demonised and discarded to the extent that some misguided Africans now abandon their family names in preference to names without bearing to their backgrounds. This danger is imminent and it is already destroying the African personality and confidence,” he declared.
Lamenting further, Oba Adeyemi said it is commonplace in Africa for practitioners of the African religion to be vilified, persecuted and blamed for the underdevelopment of their societies.
Specifically, he said hegemonic cultures of the French Policy of Assimilation aimed at destroying other cultures and superimpose their own cultures and values on subject peoples, in order to perpetuate the relationship of inequality and inequity.
The Alaafin thrilling his guests with his dance steps
“In spite of this suppression, Yoruba culture has demonstrated its resilience, spreading and attracting many studies across the world, and has been said to be the best studied African civilisation that has attracted the attention of the largest number of scholars, leading to the production of impressive number of publications.”
Oba Adeyemi, who praised Yoruba forefathers for not allowing detractors to steal the foundation of life or destroy the basis of existence as Yoruba race, urged them to continue to support the efforts of Yoruba sons and daughters at home and especially in the Diaspora in promoting and preserving salient aspects of their culture and the values inherent in them.
“Our religion is a cultural heritage of inestimable value. It defines us, provides understanding for our life and connects us with our past so that we can chart a course of greatness and development for our children. Leaders and people of Ajase land in Benin Republic are not only devoted, courageous but devotional in preserving the sacred intellectual property and the foundation of the Yoruba knowledge system, despite the orchestrated condemnation of its relevance by the western world,” he remarked.
It was a colourful event held under peaceful atmosphere with the Alaafin presenting locally made fabrics to the oba-elect.
For the first part of the 2019 Odun Oba Onpetu Festival, the people had converged on the ancient site at Orile Oje in the precincts of Arowomole, the headquarters of modern day Ogbomoso South Local Government Area of Oyo State. It was the 179th edition of the annual festival, which was hitherto known as Odoje Festival. And the seriousness with which the people took the event was palpable as they hurriedly made their way to the location as it approached 9:30am. It’s their day and they didn’t want to miss any part of the festival. “The Kabiyesi is already seated; he had arrived there since around 8am and we must arrive to time,” one hurrying motorcyclist volunteered.
Indeed, the traditional and religious head of Ijeruland, the Onpetu, Oba Sunday Oladapo Oyediran, Lagbami Osekun III, was already on his throne flanked by his Olori, Esther Subuola; his chiefs and some of the invited dignitaries and Christian clerics.
The traditional hunters and sundry arms of the community’s make up were already in their elements and soon, the 2019 Odun Oba kicked off with the rendering of the national and Ijeru anthems.
The people of Ijeru in Ogbomoso had been joined by the Eleruwa of Eruwa, Oba Samuel Adebayo Adegbola and his Olori; the Mogaji Lasinmiran of Onpetu from Ilorin in Kwara State and the Olu Aso of Iberekodo, Pastor Badmus Jamiu Adedamola among other Onpetu children from Ibadan, Ilorin, Offa, Ede, Gbogan, Osogbo, Obada, Olomoda, Ara and so on. The children of Onpetu had paid their obeisance to the Onpetu Oyediran as they arrived at the event at Orile Oje and thereby reiterated their loyalty to the king.
Of course, they had turned out in their various colourful uniforms a parts to hear their king and also receive his blessings. While welcoming them, the thankful Oba Oyediran recalled that their gathering last year had been rewarding because, according to him, apart from the grace to be alive to celebrate another edition, he was happy to “report that we did not record any misfortune within the year.”
The Onpetu explained that the 2019 festival was special because “we are better than we,” and reiterated that there was the need for all of them to be grateful to God Almighty for the epoch, and continue to work for the glory and uplift of Ijeruland wherever they might be. “Onpetu children all over the world should know themselves. If the Onpetu children knew themselves as children of the same father, they would not engage in tussles that could harm them,” Oba Oyediran explained.
Oba Oyediran addressing participants at the event
The monarch said the Odun Oba Onpetu was one of such events through which Onpetu children would know themselves and work together for the benefit of one another. Onpetu Oyediran added that the festival was also a thanksgiving, noting that the prayers answered from the last edition were instructive. In thanksgiving to God, Kabiyesi said: “In 2018, a land dispute, which is very central to the throne of Onpetu and to the very heart of Ijeruland, was resolved in our favour by the Supreme Court. Only God knows what would have become of us if it had gone the other way.”
Further to his thanksgiving, the monarch gave some of the reasons for which the entire Ijeruland and all children of Onpetu should be grateful to the Almighty as, according to him, the prayers of the people at the last Odun Oba Onpetu were favourably answered.
“We approached one of us and he graciously donated virtually a new maternity ward at the general hospital. Many of us know that the maternity there couldn’t take more than one expectant mother at a time; but now it can take no fewer than four mothers at any point in time, and the new facility is well equipped.
“May I also announce to you that one of our sons we approached with a list of requests for Ijeru pointedly told us that he would not be able to tackle all the problems. We agreed with him to take them one after the other. He has donated a new, fully-functional, well-equipped ambulance, which we could refer to as a mobile hospital considering the array of modern equipments in the ambulance.
“These are some of the reasons for which the children of Ijeruland should eternally be grateful to the Almighty God. You will remember the position of this throne in the recent past and where we are now. Where we were in the past cannot be compared to where we are now.”
Following a sermon, prayers and songs by respective Christian clerics and musical groups, the Onpetu retired to the inner recesses of the sacred land and reappeared in ancient Arè, a unique crown that is known with only the Ooni. “In history, no Ooni will be so called until the Onpetu gives him the Arè. The Arè I’m wearing is the type worn by the Ooni in Ile Ife, it’s markedly different from the crowns won by other Kabiyesis in Yorubaland,” the Onpetu noted as he settled down to pray for the people.
With the crown nestled on his royal head, he had become primed by his progenitors to pray for his people and this he did with commendable verve. He prayed for the land, its people and did not forget to pray in no unmistakable ways for the enemies of Ijeruland and its throne. The Onpetu’s ìwúre was the highlight of the events at the Orile Oje.
Seeing the Onpetu in Arè crown should make the people of Ijeru proud. Onpetu is one of the children of Oduduwa, the progenitor of the Yoruba race and was the head of Ido, now Moore in Ile Ife. Mogaji Lasinmiran said they remain proud children of Onpetu, even though they are settled in Ilorin. “Yearly we come to Orile Oje site for the celebration of our forefathers, and we thank God. In Ilorin, we also celebrate and the Onpetu joins us. Cooperation among all of us is imperative, and we continually pursue it.”
The people departed Orile Oje for the Onpetu’s palace at Oja Oba in Ogbomoso, where they continued with the celebration and merry-making. Among other things, the second part of the Odun Oba Onpetu entails paying of homage to the Kabiyesi. The organised homage by the various households namely Osekun, Oluyale, Asamu/Atoyebi, Atobatele, and Olude; and the Baales, chiefs and children of Onpetu from far and near forms a major attraction of the vivacious ceremony.
The Onpetu children should also be proud of their fathers’ legacies because the Orile Oje site has been declared a national heritage site by the Federal Government. And it is being built as various development projects are springing up at the site. The Onpetu said the site would have, among other projects, a worship centre, the foundation of which had been laid and work ongoing.
And it is the contention among them that they should rally round the Onpetu Oyediran Lagbami Osekun III “because of the steps he has taken to bring the site to life.” The traditional ruler said “The Orile Oje relics is an approved tourist centre by the Federal Government. Our intention is to make it a tourist haven. Towards achieving this vision, we commissioned Dr Adisa Ogunfolakan to conduct an archaeological survey of the site. The preliminary report was published on July 20, 2016, but due to paucity of funds, we haven’t been able to pursue the project further,” Oba Oyediran stated.
The Managing Director of Kosoko Marine and Tourism Centre, Muhammed Balogun, speaks on the experience of his company in transporting passengers navigating through the Eleyele dam waterway.
How did you start your operation at Eleyele Dam?
It was not an easy task to start operation here. But I should give glory to almighty Allah for supporting the company till date. I will always say that it was not easy at all. The experience, in the beginning, could send a company that is not strong out of operation.
In which area of the challenge are you talking about?
Getting approval by the state government posed a challenge, which also discouraged us. But with determination and demonstration of expertise in the marine sub-sector, we scaled through.
We were faced with the usual government process. We submitted a proposal, defended the proposal and had to convince them. It took a long process to have the confidence of the officials of the Ministry of Transportation which interviewed us.
What did you observe about your passengers at the beginning?
As I have said, it was not easy even to have passengers. We observed that the people of Ibadan are scared of water. They are scared because Ibadan is a mainland, so to say. They have no exposure to water. So we cannot blame them for that. That was our first challenge after we had got the approval. For the first year, the response was too low. In fact, we did lots of free service to attract passengers and assure them that water transport is safe.
What then did you do to change their mind?
When we operated for one year without an encouraging response, we had to embark on sensitisation programme. We did adverts; we distributed fliers. And we had meetings with heads of our target communities. We made serious efforts before we could gain their confidence that we are not here to cause tragedy. Even at the ministry, I had to present a visual to back our proposal because the officials were skeptical about the proposal since it was new to them.
Were you surprised that the officials who are supposedly educated could not understand your proposal?
To be honest with you, I was not really surprised. I was not surprised because our proposal was strange to them. And anything that involves water needs to be handled with care.
What was the content of the visual you said that you presented to the officials?
It was a demonstration of how we were going to carry out our operation. I personally did the demonstration. I dived into the water and spent about 30 minutes underwater. I appeared again and they were amazed. I also demonstrated accident scene and how to handle it. I was excited when I saw the satisfaction on their faces after they had watched the visual.
How many members of staff do you work with?
Currently, we have about 10 drivers who work on shift. They are well trained drivers who have become friends of the passengers. As you can see, I also do carry passengers.
Do your passengers wear life jackets?
We cannot operate without life jackets. I can tell you that accident on water is minimal going by statistics. I am happy that people are realising this and taking the advantage. I think the Lagos State government is doing something that would reduce pressure on the road in the area of improving water transportation.
It seems you have stabilised now with the number of passengers I have seen here since I came?
Let me say to God is the glory. Things are picking up but we have not reached our target. And to reach our target, the government has a role to play.
Which role are you still expecting the government to play when your business is yielding good return?
There is room for expansion in any business. You can see hyacinth covering some part of the water. What this means is a threat to smooth movement of boats. You can now see what I mean by government having a role to play. We are calling on them to come and do something about it.
Aside the Asejire Dam sited off the Ibadan-Ife expressway, Eleyele Dam is another reservoir which pumps potable water to the people of Ibadan metropolis and its environs. It is dated back to the 1970s when public water was in the front burner of government’s priorities, a contrast to what obtains today when almost every home relies on self-help through well water or borehole options.
Nigerian Tribune gathered that till date, Eleyele Dam still serves its purpose while also supplying water to the University of Ibadan and other institutions. The dam has since served additional purpose, which has been discovered as a big relief to the residents of some suburbs of Ibadan including Awotan, Apete, Obado, Idi Osan, AlajutaIdunnu and Alakuta Idi Mango.
The dam is a link between those communities located in the northern part of Ibadan metropolis and the main town using flying boat as a mode of transportation. A marine company known as Kosoko Marine and Tourism Centre, managed by Muhammed Balogun, has the franchise to operate boat services at the dam.
Passengers trying to go through the waterway by boat
A boat carries 15 passengers on a trip. For instance, from Temidire Market at Eleyele end of the water, a passenger is charged a sum of N30 and N50 respectively according to destination.
It is usually a five to 10 minutes cruise from a bank of the dam to the other side, thereby saving time the residents would have spent in accessing their destinations by road transport through Eleyele-Ijokodo route which is said to also come with pains of bad road, especially in Apete axis.
A resident of Apete, Mrs Deborah Joel, 57, told Nigerian Tribune that Eleyele Dam had eased transportation problem hitherto encountered by the communities, just as she applauded the Oyo State government for granting the boat operators license to provide relief for residents.
“It was not easy to access those communities at the upper side of the dam. Ibadan is a very big city with adjourning suburbs in the upper side of the dam. Taking boat to and fro has become part and parcel of our daily routine, and we are all happy because it saves our time.
“It also saves us the stress to struggle for commuter buses and the headache of bad roads. It is a pleasure ride, which I particularly enjoy as one who was brought up at waterside before I relocated to Ibadan after marriage,” she said in a tone of satisfaction.
However, the wild invasion of some parts of the water by hyacinth may soon constitute a clog in the wheel of the boat operators and consequently returning the residents to the road.
Nigerian Tribune findings reveal that the hyacinth is growing uncontrollably, especially at the right side of the dam from Temidire Market end, giving the boat service operators a reason to worry. Muhammed Balogun, therefore, made an appeal to the Oyo State government to come to the aid of the users of the water in clearing the hyacinth before it makes the water impassable.
He said though his boats were currently not feeling the heat, he noted that a stich in time saves nine. Adding, he emphasised that his call was more of preventive measure than raising the alarm, saying that one day the water users would find the whole water covered by hyacinth. Already, he stated, the passengers were used to commuting by boat because of its advantages on their finance and well-being.
Water hyacinth which has taken over the water
“But if the water cannot be used again to access their homes, it is like taking them back to square one. There is no way it won’t also affect our company considering what we have invested in the operation. What you see here today was not achieved on a platter of gold. But we have every cause to be thankful for giving us the patience to survive the challenge,” he recalled.
Aside the hyacinth, Muhammad also said the dam needs to be dredged by the government to make fishing easier, revealing that fishermen are facing challenges to record expected catch. He added that the standard practice was to remove obstructive materials from underwater to make the place more habitable for the fish.
A fisherman, who claimed to have operated in the dam for the past seven years, corroborated Muhammed’s claims, joining him to call on the government to bring a dredge to the dam with a view to making fishing easy for him and his colleagues. The man who simply identified himself as Sunday assured that if the dredging was carried out, Eleyele Dam had the capacity to feed the whole of Ibadan with enough fish.
“I know what I am talking about. I don’t know any other job apart from fishing. This dam can conveniently feed the whole of Ibadan. But government should first do what is right which is dredging of the water. The dam is another source of revenue if it is given attention. We are doing our business gradually without complaint. What I am saying is to let government see that they can make more money here,” he said.
Balogun also dwelt on other windows of benefits for the government, which, according to him, including tourism potential. He revealed that apart from its regular transportation of passengers, his company also hosts picnics and other relaxation events for interested public.
“Although we do this on a small scale because of the state of the site of operation, the experience so far has shown that tourism can be promoted here. Social events such as birthday in particular are hosted here, which means if the whole place is cleared and upgraded, it is going to be nice,” he proposed.
It was a gathering of crowns and horsetails inside the palatial auditorium of the Olu of Igbein, Ogun State, Oba Oluwole Makinde penultimate Thursday when traditional rulers from different Yoruba towns and community converged to seek better ways of forging united front among themselves.
One area on which they delightfully reached a consensus was the use of social media as instrument of harmonious relationship with one another. In twos and threes, the traditional rulers, in colourful attires, arrived Obafemi Owode Local Government Council community and splendidly walked into the venue of the event amidst drum and praise.
The hosting monarch, Oba Makinde was seated in a special chair which sharply distinguished him from his guests. Yet he was receiving them with warm smiles indicative of satisfaction that he had a full compliment of the expected traditional rulers at the occasion.
The Ogun State Cultural troop, which is said to have represented Nigeria at series of international cultural fiesta, was adding flavor to the gathering with its intermittent sound and songs in praise of the traditional rulers.
After the opening prayer offered by the Onimeran of Meran, Oba Samuel Adeluja and introduction of the monarchs in attendance by the Onitetiku Ota, Oba Wasiu Adeyanju, the stage was set for lecture by Oba Olasole of Lasole, Oba Jacob Olutayo to deliver a brief lecture.
The articulate monarch gave more than expected from him with his effortless exploring Bible, Quran and traditional faith to drive home his point on need for traditional rulers to play their sacred role well as father and custodian of their subjects.
He impressed the gathering with the magical workings of social media in cementing relationship, especially among lost friends and relations, adding that traditional rulers should not be left behind in the race to enjoy the benefit of the technology.
The Ogun State Commissioner for Local Government and Chieftaincy Affairs, Chief Jide Ojuko could not make it to Igbein. However, Director of Chieftaincy Affairs, Mr. Dolapo Adewunmi, stood in for him and delivered his keynote address to the forum.
Ojuko applauded the sensitisation programme on cultural empowerment and stated government’s efforts at according traditional institution respect with a view to projecting it right to other ethnic groups within and beyond the shores of Nigeria.
“I wish to place on record that the Ministry of Local Government and Chieftaincy Affairs has a mandate to ensure that matters affecting traditional rulers in the state receive prompt attention and serve as the Secretariat of the State Council of Traditional Rulers. It has been playing a vital role in the HRM Heritage Forum, both financially and morally.
“Let me also use this opportunity to appreciate the founding fathers of the Forum, especially, the Grand Patron, His Imperial Majesty, Oba Adeyeye Ogunwusi, the Grand Host, Oba Adedotun Aremu Gbadebo and the Chief Host, the Olu of Igbein, Oba Oluwole Makinde and other Royal Fathers who came from the South West States. Their contributions towards the HRM Heritage Forum had gone a long way in uplifting and sustaining the culture and traditions of the people” he said.
The Aladesanyin of Odo-Noforija Kingdom, Lagos State, Oba Babatunde Ogunlaja emerged the star monarch at the occasion by his appointment as the President-General of the Heritage Forum. The appointment had the trapping of a coup detat because Oba Ogunlaja had no inkling of the arrangement.
He was caught unawares during the presentation by the Ogun State Commissioner for Culture and Tourism who doubles as the Co- Founder of the Forum, BashorunMuyiwa Oladipo. The former Speaker of Ogun State House of Assembly between 1999 and 2003 announced the name of Oba Ogunlaja and stamped it.
Until he was named, Oba Ogunlaja was the chairman, Lagos State Chapter of the forum. He accepted the offer and consequently showed appreciation to his colleagues for their confidence reposed in him.
The news received ovation of other traditional rulers after which they rose from their seats to pay homage to their new president. Oladipo said the choice of Oba Ogunlaja aligned with his vision for creating the forum, a vision, which he said would be nurtured to its full potentials as peace mechanism.
“I am happy that we have succeeded in the effective use of whatsapp platform among our traditional rulers. We have also succeeded in creating Queens Forum where wives of our traditional rulers also share ideas.
“We are not going to rest on our oars. HRM Forum is a parent body which has other forums namely; Heritage Television and Radio, Queen’s Forum and the Heritage Application, created to provide easier communication networks, where indigenes could logged- in online and have unhindered access to history, local contents and happenings in their hometown, irrespective of their location.
“Tourism is the alternate source of revenue now world over, and God has endowed Yorubaland with lots of tourism sites. It is high time we showcased this goldmine to the world. That is what we are going to explore now. I appreciate your cooperation so far and seeking more of your cooperation so that our children living abroad would always be proud of their race in their different places of abode,” he remarked.
Oba Ogunlaja appreciated the gathering and revealed that many of the traditional rulers present at the event were meeting physically for the first time. “There is need for us as traditional rulers to work together for the unity of Yoruba and Nigeria as a whole,” he stated.
For their respective roles in promoting Yoruba institution through their works, about five personalities, including the Director of Media to the Ooni of Ife, Moses Olafarewere bestowed with Certificate of Recognition.
Other recipients of the honour included the Olu of Igbein, Oba Makinde, a veteran Journalist and Baaroyin of Egbaland, Olotu Lai Labode, an Assistant Editor of Nigerian Tribune, Mr Tunde Busari, Mr Kayode Ekundayo, Daily Trust, Mr Bolaji Akeem, NTA 10, Engineer Ajibola Abiola, Director of National Broadcast Academy, Mrs. Oluwaseun Boye, Ogun State Ministry of Local Government and Chieftaincy Affairs and the Head of Media Unit, Mr Nehemiah Adegor, CEO, Founder 9jalatest.ng and Mr Timothy Odedina, Dozen Host LTD.
A Co-founder of the forum, Otunba Adeleke was delighted for the success of the event, promising more programmes to keep the forum moving towards achieving its long term goal.
The Ogun State Cultural troupe was joined by another group known as Efa Troupe, and the two performing groups thrilled the audience with their dexterity on drum. A lady bata drummer in Efa troupe won more applause for her group during her act. Traditional rulers and other guests could not hold themselves as they appreciated her with Naira note for the skillful and style with which she played bata drum, considered as exclusive vocation for male folk.
Other traditional rulers at the event included, the Laroka Wanikin, Ife Kingdom, Oba Bankole the Ologuro of Oguro, Oba Asimiyu Agboluaje; the Olowu of Ilemowu, Oba Oguleye Sikiru Omoyemi, the Oloja of Agberire, Oba Jacob Alajide, the Onisara of Feesu, Oba Alamu, the Oluaje of Foritaje, Oba Agbodanwu, the Olumakin of Ogunmakin, Oba James Oligbenga, the Alade Uraka of Poka land, Oba Ayodele Aliru, the Adegbajo of Odogbawajo, Oba Mufutau Ogunnuka, the Elewekoro of Ewekoro, Oba Isau Adeola Balogun.
However, on these hills, there are three significant spots where prayers are offered as well. In spite of its rich cultural background, the hills also serve as a prayer ground for the three major religions in Nigeria without one affecting the other. The traditional head of the community attested to this when he stated that, “in accordance with religious liberty and freedom, as a king, you are expected to pray in the mountains by your belief and not to hinder the belief of others.
