Igede-Ekiti community, headquarters of Irepodun/Ifelodun Local Government Area if Ekiti State, now has something other than its legendary Elemi Pond to talk about and nurture. The community has become the first in the state to have a Bioresources Development Centre (BIODEC). The people of the community are hoping that the BDC initiative of the National Biotechnology Development Centre (NABDA) under the Federal Ministry of Science and Technology,  would boost the economy.

The leaders and people of Igede-Ekiti community had gathered at the site of what they have come to see as a budding gold mine, for the inauguration of the centre. And although the project is just taking off, the potential seen by the people of the community as well as the confidence the NBDC invests in the centre, make it a thing to nurture and cherish by both parties.

To underscore the importance the community attaches to the centre, the Onigede of Igede-Ekiti, Oba James Aladesuru; members of the Onigede-in-Council, including the Odofin, High Chief Emmanuel Akinsola Adetona and the member representing Ado Ekiti/Irepodun/Ifelodun Federal Constituency in the House of Representatives, Hon Ayodele Oladimeji, who brought about the centre to his constituency, were all at the inauguration.

Also at the brief but important event was the Vice President of Igede-Ekiti Progressive Association, Chief Remi Olowoloba; a youth leader, Mr. Akeem Adebomojo, and other members of the community from all walks of life. They all relished what they saw as the benefits Ekiti State could derive from the centre and particularly, Igede-Ekiti community.

On the occasion, the Director General/Chief Executive Officer of the National Biotechnology Development Agency, Professor Alex Akpa, who inaugurated the centre, said the Igede centre was among the about 30 of such spread across the six geo-political zones of the country. He said the main Objectives if the centre included “exploration, exploitation, developing and innovating the Ekiti State and South Western region bioresources for the benefits of the communities/state within.”

Professor Akpa, who was represented by Dr Olusegun Oyedele of the Bioresources Development Centre, Ogbomoso, added that among the main objectives of the centre was also “to improve the economic growth and development of the country; centre for research and development; training/skill acquisition for teaming unemployed youths, men and women for job creation, empowerment and wealth creation.”

He added that the BIODEC was aimed as a centre “to promote the role of biotechnology as a silver bullet for sustainable food security, proper health and suitable environment within the zone.”

Professor Akpa eulogised Honourable Ayodele Oladimeji for his efforts at bringing the centre to Ekiti State, saying the lawmaker deserved commendation for his desire “to bring soccour and make life more comfortable for his constituency and the state at large.”

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The NABDA DG/CEO also noted that Oladimeji provided for proper functioning and smooth running of BIODEC, Igede Ekiti. According to him, Oladimeji provided “1,304 hectares of land, surveyed with plan number, duly approved by the Surveyor-General of Ekiti State; a block of three training rooms with sitting capacity of 50, two staff offices, one store and seven toilets for the staff and trainees also promised to build more blocks. He also provided one functioning borehole with overhead tank.”

Explaining the benefits of the centre further, Dr. Oyedele cited the example of agricultural resources peculiar to Ekiti State such as “Ekiti yam”, the “Iroko tree” and the relatively unknown “Calabash Nutmeg”, would be propagated for macro and micro propagation. He noted with particular attention that the calabash nutmeg, which is known as “Àríwó” in the local parlance, was natural to the people of the area and that the tree was a money spinner. And his explanation on the Àríwó drew reactions by common consent, from those among the people of the community who knew the plant.

Oyedele charged the people of Igede-Ekiti to embrace the opportunities the centre would provide them as well as the entire people of Ekiti State. He explained to the people that the centre would need more land for the expansion of the centre. Dr Oyedele said more buildings would be required; the centre would create a trial room and build sample centres.

He therefore called on the people of Igede to donate more land to support the efforts already made by Oladimeji so as to fast track the development of the new centre.

Chief Odofin, Emmanuel Adetona, who spoke on behalf of the Onigede, Oba Aladesuru, who had left before the end of the event, thanked Honourable Oladimeji for working hard to ensure that the dream came to reality, and for bringing the centre to Igede. He also thanked NABDA for what it is doing and for its various initiatives to make agriculture, which he said was the main occupation of the people, more meaningful, sustainable and profitable.

On the request for land by the Agency, Oba Aladesuru, through the Original Igede, assured that the request would be granted, saying it was not something out of place. “Igede does not joke with issues that have to do with education and community development. We will work hard to ensure that you get more land,” he stated.

Also speaking on the occasion, the Vice President of IPA, Chief Olowoloba, commended the Federal lawmaker from the community and NABDA for their synergy, saying it was heartwarming. Chief Olowoloba however stated that it was the desire of the town that the project was sustainable. He said “the Federal Government should support us by ensuring that there is budgetary support for the centre. We don’t want the project to lag after this inauguration.”

The IPA leader maintained that “on our part as a community, we promise that we shall look positively into the issue of provision more land and other forms of support for the centre.”

A youth leader, Adebomojo Akeem, who congratulated Igede, thanked the Federal Givernment and the lawmaker representing Ekiti Central Federal Constituency I, Hon. Ayodele Oladimeji, revealed that the youth of the community saw he opportunity of BIODEC, approached those who could help bring it about and, “it was Hon Oladimeji who took it upon himself and we are happy that he has pursued it to a logical conclusion.”

He called on the NABDA to make the master plan of Igede-Ekiti centre available to the community, hinting that some of the citizens would be interested in donating structures “and with the master plan, they would know the right place to site whatever they intend to donate.”

The post Aside legendary Elemi pond, Igede-Ekiti gets BIODEC to boost economy appeared first on Tribune.

  The Alaafin of Oyo, Oba Lamidi Adeyemi, hit the nail on the head at the coronation and presentation of the staff of office to the Ajoriwin of Irawo, Oba Musiliudeen Olalere, declaring the homogeneity of the Oke- Ogun sleepy town. TUNDE BUSARI reports the relevance of the gathering.

Until his arrival at the venue of the coronation ceremony last Saturday, the mood betrayed the occasion that had drawn such a large crowd of indigenes and non-indigenes of Irawo in Atisbo Local Government.

When, however, the Toyota jeep of the Alaafin of Oyo, Oba Olayiwola Adeyemi was piloted to the field of Comprehensive High School, the atmosphere became charged with the old and young jumping for joy; jumping that their fear had been chased away.

Nigerian Tribune gathered that the non-arrival of Oba Adeyemi had caused panic not only to the people of Irawo but also the new traditional ruler, Oba Musiliudeen Olalere, who was expected to be crowned by the Alaafin at the ceremony.

He was said to have dispatched a team of some traditional rulers including Shabugana of Iganna, to about 10 kilometres away from the town to receive the Alaafin. But when minutes grew to one hour, to two and three, Oba Olalere, it was learnt, despite being surrounded by other dignitaries among whom were government officials, was apprehensive but struggled to shield the heat from his numerous guests. His worry was said to have been ignited by some undercurrents that characterized the process resulting into the coronation.

“Today is my happiest day as a son of Irawo who had long looked for today. At last we got our crown, and it was presented by baba Alaafin himself. This has entered history book. Our Kabiyesi was not comfortable when it seemed as if Baba Alaafin would not make it here to do the presentation.

“Our Kabiyesi was only trying to bear the situation but we knew he was not pleased because of the implication of the Alaafin not being here today. This town shall continue to thank the Ikubabayeye for doing us this honour today,” an indigene who dropped his name as Adewale Ayinde, 54, told our correspondent after the arrival of Oba Adeyemi.

After Sesan Onibode and Nike Ajobata, the two cultural troupes engaged for the ceremony had entertained the Alaafin with their respective above-average performances; the stage was set for Oba Adeyemi to address the audience. And when he rose from his seat, the deafening chorus of k-a-b-i-y-e-s-i-ooo enveloped the air space and accompanied him to the few meters where he delivered what was termed explosive speech.

Although the amplifier was disappointing for its appalling sound quality, the pervasive silence on the field ferried the message of the monarch to all parts of the venue.

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In his regular forceful manner backed by factual details, Oba Adeyemi went down memory lane, digging out the hidden information about chieftaincy matter in Irawo dated to the 1957 Chieftaincy Declaration.

Alaafin referenced the role his father, the late Oba Adeniran Adeyemi played in arranging the obaship matter, the arrangement which the defunct Western Region Government relied upon in the 1957 declaration.

The traditional ruler, reputed for an eye for details, revealed, in unambiguous terms, that the method of appointing the Ajoriwin of Irawo chieftaincy stool is enshrined in declaration made under section 4 (2) of the Chiefs Law, 1957, of the Customary Law regulating the selection to the Ajoriwin of Irawo chieftaincy.

He identified Ogbo and Edu as two ruling houses and pointed out that the problem reared its head in Irawo after the transition of Oba Aderinola Akano (Edu ruling house) in 1951 and appointment of Yesufu Adeola Adediran from Ogbo ruling house in 1952.

The son of the immediate past Ajoriwin known as Adeola Aroyewun was said to have left the town and installed himself the Ajoriwin of Irawo Owode, the act that saw him and Oba Adediran reporting at the palace of the Alaafin who banned Aroyewun from parading himself as a king.

It was learnt that Aroyewun discountenanced the Alaafin’s directive and Oba Adediran headed for the High Court in Oyo where Aroyewun’s status was declared null and void, after which he sought redress at the Court of Appeal where he lost again.

“He also went to the Supreme Court during which he was still parading himself as an Oba in defiance of the court injunction. The kind of mayhem that followed this cannot be revisited again. The then Governor of Oyo State, Senator Rashidi Ladoja could not contain his emotion at the sight of dead bodies.

“What I am saying, therefore, is that Irawo is one indivisible town. But government officials would always find their ways of manipulating issues without briefing governor properly on sensitive issues. They should always be honest and discharge their duties with belief that there is always life after civil service. My coming here today is to shed light on this matter and set the record straight as my status required,” he said.

After his speech, the Alaafin performed the crowning of the new traditional ruler at a secluded spot, some metres away from the field. The emergence of Oba Olalere in his cone-shaped beaded crown was heralded by booming of guns and heavy chorus by overjoyed indigenes. It was a rowdy moment as everyone was keen to catch a glimpse of the traditional ruler in a new outlook.

Presenting the staff of office to the new monarch, the representative of Governor Ajimobi, who is Director in the Ministry of Local Government and Chieftaincy Matters, Mr Teniola wished Oba Olalere a peaceful reign.

The post Culture meets history as Irawo gets new traditional ruler appeared first on Tribune.

OLUWOLE IGE reports the display of Yoruba culture and tradition during this year’s edition of the Osun-Osogbo festival. Dignitaries and adherents of the Osun River goddess, both within and outside Nigeria, thronged Osun State to celebrate the festival, adding glamour and a fresh dynamism to the event.

For the adherents of the Osun goddess of fertility and wealth, local and foreign tourists, including traditionalists, the month of August, each year, always brings with it great expectations as thousands of people converge on Osun groove for the annual commemoration of Osun-Osogbo festival. This has been an annual celebration that unites both Nigerians and tourists thereby bringing to fore the rich preserve of Yoruba culture and tradition. The month of August for adherents attracts large population of individuals, groups within Nigeria and the Diaspora to the ancient city of Osogbo.

Expectedly, this year’s celebration only upped the competence of the organisers as mammoth crowds in various garbs thronged Osogbo, capital of Osun State as the city centre played host to dignitaries from all walks of life, with different sociocultural groups as they put up impressive displays to complement the dynamics of the festival. The collage of attraction of this year’s edition of the Osun-Osogbo festival included drumming, dancing, musical performance, display of elaborate costumes by worshippers of the Osun goddess, among many others.

Among the cultural groups that graced this year’s festival were the adherents of the Osun goddess, who adorned white attires, with other traditional accoutrement such as beads. Others who were not left out were members of the Oodua People’s Congress (OPC) and other cultural groups.

Many descendants of the Yoruba nation from Cuba, Brazil, Trinidad and Tobago, Jamaica, Spain, Canada, and the United States, mostly tourists, thronged the groove on Friday for the grand finale of the festival dedicated to the Osun deity. The goddess has been reputed for her potency in giving children to the barren and granting other requests brought to her by her adherents who usually besiege her domain for blessings.

Apart from serving as a veritable means of boosting the economy of Osogbo, each year the celebration is held, Osun Osogbo is also explored as a traditional channel of cleansing the city and creating effective platform for cultural reunion of the people with their ancestors and founders of the Osogbo kingdom.

As usual, this year’s two-week long activities commenced with the traditional cleansing of Osogbo, referred to as ‘Iwopopo’. This process is followed up in three days by the lighting of the 500-year-old sixteen-point lamp called ‘Ina Olojumerindinlogun’. This was subsequently followed by ‘Iboriade’: an assemblage of the crowns of the past rulers, which was presided over by the Ataoja of Osogbo, Oba Jimoh Olanipekun. The Osogbo paramount traditional ruler offered prayers for blessings, with the active participation of ‘Arugba’ (a female virgin who carries the traditional calabash), Yeye Osun and a committee of priestesses. The Arugba has constantly been regarded as the key feature of the Osun-Osogbo festival. She is a votary virgin who bears the Osun calabash on her head; the calabash contains symbols of sacrificial materials with the intent of appeasing and worshipping the Osun goddess.

According to the dictates of the people’s customs relating to the festival, the Arugba is not only seen as a virgin maid any longer, she is regarded as the bridge between the goddess herself and the adherents. Worshippers thereafter offer prayers and symbolically cast all their problems on her as she bears the calabash and leads the mass of people on her path to the river bank.

Historically, the intriguing story of the Osun-Osogbo festival started over 700 years ago when a group of settlers led by a great hunter, Olutimehin, settled at the bank of the river to escape the famine in their former dwelling place. Findings from historians indicated that Osun, the water goddess, was said to have appeared to Olutimehin and requested him and his group to move up some bit to higher ground, which is the present-day Osogbo town.

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Osun revealed herself to be the goddess of the grove and of the river. She promised to protect the group and make their women fruitful if only they would offer the annual sacrifice to her in return. The group agreed and vowed to offer sacrifices annually to the goddess if she would honour her vows. Interestingly, the annual ritual had gone behind the precinct of just offering sacrifices to a river goddess, as it has succeeded in becoming an international celebration of cultural events attracting people from all over the world to Osogbo.

Considering the growing local and international attention the Osun-Osogbo grove has elicited among some of the sacred forests in Yoruba land, and in recognition of its global significance and its cultural value, the sacred grove was designated a UNESCO World Heritage Site in 2005.

Retrospectively, events of the 1950s gave a graphic detail of how the Osun-Osogbo grove was subjected to wanton neglect as traditional priests abandoned the sacred forest thus giving way to prohibited activities such as fishing, hunting and felling of trees in the grove until an Austrian, the late Susanne Wenger came to halt the desecration.

With the encouragement of the then Ataoja of Osogbo and the support of the local people, Wenger formed the New Sacred Art Movement to challenge land speculators, repel poachers, protect shrines, thereby kick-starting a long process of restoring the sacredness of the Osun-Osogbo grove back to  its traditional status. She rebuilt the abandoned shrines again and re-modelled the gods in sculpture and ceramics, representing over 75 cultural gods in artful representations.

While speaking during the grand finale of the festival, the Osun State governor, Rauf Aregbesola assured that his administration would continue to support cultural festivals with a view to enhancing the social and economic development of the state, noting that providing critical support and creation of enabling atmosphere for the tourism sub-sector were capable of shoring up the revenue generation drive of the state government.

Represented by his Commissioner for Home Affairs, Dr Olawale Adebisi, Aregbesola maintained that his government was keen on the sustainability of the Osun-Osogbo festival due to its potential for providing the needed platform for the export of Yoruba traditional heritage where cultural exploits in the state can be showcased to both local and international tourists.

According to him, “the Osun-Osogbo festival also provides avenue for the largest gathering of youths; so it provides a channel for transfer of culture and tradition to the younger generation. It also brings about economic development as tourists who come for the festival would lodge and spend their money which improves the state economy.”

Aregbesola, however, tasked the chief host of the festival, the Ataoja of Osogbo, Oba Jimoh Olanipekun to use the occasion to pray for the nation and Osun, specifically for the peaceful conduct of the September 22 gubernatorial poll. Aregbesola said the traditional ruler should offer prayers with a view to supporting the ruling All Progressives Congress (APC) win so that the developmental strides in the state would continue.

In her remarks, the Special Adviser to Aregbesola on Culture and Tourism, Mrs Taiwo Oluga, the Special Adviser to the Governor on Culture and Tourism, who was also the chairperson of the occasion, sought for more collaboration from relevant stakeholders to promote culture and traditional heritage in the state.

Addressing thousands of adherents and worshippers of the goddess, Oba Olanipekun commended the partners and sponsors for their contributions towards the success of this year’s festival especially corporate bodies, royal fathers and Nigerians from within the country and the Diaspora.

The post Osun-Osogbo festival: Embracing tradition, blazing new paths appeared first on Tribune.

The three years you have spent in Ibadan, you have not been to any of the Ibadan mega malls before. On a weekly basis, you see these malls and pretend they do not exist. But they do. Ventura, Heritage, Cocoa and Palms malls are unmistakable landmarks that have shaped the face of the city and its socio-economic landscape. Yet, you have not been inside one of them before? Well, there is always a first time.

You are from the Niger Delta, and there is a popular saying there that: Who no go, no see. This first Saturday morning of August, you woke feeling bored, longing for new things, new places and new stories. Today, you decided to tour the four malls and see what the experience would look like. You put some money in your pocket and hit the road for a tour in the liveliest places in Ibadan with bright lights, colourful things and beautiful smiles.

You started with Ventura Mall in Samonda because it is close to where you live in Agbowo. At the gate, few metres from your right, were children outdoor game facilities like Train Ride, Bouncing Castle, Slides, Basket Ball, and Bowling, among others, which cost 1000 naira per child per forty-five minutes to play with any of them. As you approached the automated glass doors of the mall, the water fountain greeted you with its pristine waters. You could not wait to enter  inside and begin the fun of the day.

Ventura, which opened for business four years ago, is a three-storeyed, grey-and-red, 14-store complex owned by Stella Vera and managed by Globe Williams. As you entered, the bright lights graced your eyes. At the basement floor were two UBA ATMs, Airtel, and Latitude, an exotic lounge and café, whose aromatic cuisines satiated your nose.

You took the stairs to the ground floor that houses Vanguard Pharmacy, Strands, Luxe and Elan, Polished, Europa, Morning Star, Lily Textile, Pixels, and Chrysalis. There is also Wakanow, a travel agency that made you thought of leaving the country. Many of the stores on this floor are boutiques and beauty salons. They made you thought of your mother, sisters and girlfriends, and how the designer wears and Jewellery would look on them. Unfortunately, you could not afford them. But, there is nothing wrong in window-shopping.

The first floor houses only Cube Arcade, an indoor game house. You stood, shock and awe,mopping at the cutting-edge game facilities you have not seen before. You were amazed how children were manoeuvring these futuristic toys with ease. What made Arcade more interesting was the disco music and its café loaded with candies, chocolates and drinks that made you salivate. The prominent games here are PS 4, Dirty Driving, Fast and Furious, Super Bike, Dancing Game, Virtual Reality, Terminator, Genesis, Table Tennis, Snooker, Falgas Car, and Carousel Bee.

After contemplating the one to play among the sea of games, you settled for Fast and Furious. Due to certain reasons, you could not operate the game because it was your first time of play it, one of the staff chose a red sport Chrysler for you. You started playing, bumping the car into obstacles and falling from terrible heights. You did not know what you were doing, but you were happy playing the game. Some minutes later, your game time elapsed.

You took another stairs to the second floor that houses Filmhouse Cinema. The movie on the screen was Teen Titans Go, which did not sound interesting to you. So, you left for your next destination.

From Ventura to Cocoa Mall in Dugbe was 80 naira away in a taxi ride. You arrived at Cocoa beside the ubiquitous Cocoa House skyscraper by 1:20 p.m. The music and dance display by two clowns in green-and-white costumes in front of the mall made you laugh. Children and their parents were dancing to the beat. But you had to move on. The fun inside would be greater than the one outside.

Commissioned on October 2013, the two-storeyed Cocoa Mall, which houses up to sixty stores, of which forty are currently occupied, is owned and managed by Top Services Limited.

Now on the ground floor, you could not help but absorb the grandeur of colourful things and smiling shoppers. The major stores on this floor are Shoprite, Foodco, Wema Bank, Pep, Apple World, Essenza, Montaigne Place, and Paddy Art Gallery. The wonderful paintings and artworks in the art gallery made you thought of having a portrait of yourself. Perhaps, you would give that thought some consideration on your next visit.

You took the spiral stairs to the first floor. Here, the lights were empowering and the stores were irresistible. Had it been you had all the money in the world, you would have expended it on everything here. Again, you resumed your window-shopping. The major stores here are Health Plus, Sweet Scent, Sweet City, Office Everything, Podarock, The wotch, Solat Telecom, Casa Bella, Richie, Da Viva, Ynorth, Eternal Gems and Forever Young. There is an indoor game house with car, train and airplane electronic toys. Also on this floor, is Exodus Travels, a travel agency that made you fantasise about Dubai.

Prior to this moment, you thought everything in mega malls is not free, but Health Plus proved you wrong. Just as you were about to leave, you heard that Health Plus was offering free basic medical tests and advice. You were amazed by this munificence. Out of the many tests, you did blood pressure, blood glucose, blood cholesterol and body mass index tests, and your test results were within the normal ranges. You thanked Health Plus and promised to visit next time. Who does not like free things?

You were surprised that Cocoa Mall and Heritage Mall share the same building and corridors. Had it been you did not observe properly, would not have seen the roller shutter, which when closed, separates them. Heritage is arguably the only mall in Ibadan with a basement car park. Since you did not have a car, you took the stairs, two steps at a time, to where the fun was bubbling.

Opened for business in 2013, Heritage Mall, Dugbe, a two-storeyed, 40-store complex, of which 23 stores are currently occupied, is owned by Odua Investments and managed by Global Property and Facilities International Limited.

Out of the many stores on the ground floor, the only two that are occupied are Cash ‘N’ Carry and Busen. On the first floor, you could see Mark-Dyna Party Plus, 9Mobile, Gif, Airtel, Mefosi Lingeue, and Fresh2go, an indoor game house for both children and adults. You briefly watched the children as they played the games while their parents ate takeaway junk food. Children of these days are lucky, you thought. In your childhood days, luxuries like these were yet to be conceived.

You rode the escalator, for the first time, to the second floor. The major stores here include Smile, Nadabi, Ada Bella, Prank Fabrics, Idea Konsult, Phurlash Liquid Zone, Champ House Restaurant, The Hub, Blossom Delight Fast Food, Figures Studio, and Film house Cinema.

You checked the movie synopses on Film house’s box office and learnt the next movie on queue was Antman and the Wasp. The movie seemed like an animated science fiction. You do not like animated movie. So, you left.

Hunger caught up with you. You walked into Blossom Delight and bought a soft drink and sausage, and savoured them in front of a flat-screen television displaying an action movie that featured Will Smith. Around you were people chatting, laughing, eating and drinking. It was a good feeling, even therapeutic. You watched the Will Smith movie for five more minutes while your lunch lasted. The time was 3:10 p.m. when you left Heritage and walked into the sunny streets of Dugbe.

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From Heritage to Palms Mall at Ring Road was 60 naira away in a taxi ride that a Good Samaritan you sat in the front seat with paid for your fare because the driver did not have enough change for him. It was good to know that generous people still exist. From a distance of hundred metres, the most spacious and biggest mall in Ibadan loomed in a blue-white horizon.

Outside the hall was a hive of activities. Posh cars loitered everywhere. Music was blasting. Shoppers were rolling trolleys here and there. Children were all over the outdoor game sections playing and shouting in delirium. At a point, you wished you were a child. But, again, there was no time for reminiscence or nostalgia.

Opened for business on July 2014, Palms Mall, a ground-floor and basement edifice, which houses 72 stores, of which 52 are currently occupied, is owned by the Piesianas Group and managed by Aria.

You walked into the ground floor/upper level of the mall and it seemed as if you were in a different world. Given the gigantic size of Palms, many stores in other malls are found here. On the upper level are Shoprite, Grandex Stores, Gold Stone, Vava Furniture, Sport World, Kid Me Not, House of Tara, Pep, Hair Sense, Max, Invivo, Pandora, among others.

Also on this level is Ride for Fun, a children indoor game section that owns six animal scooters that take children around the mall. These scooters include lion, tiger, elephant, chimpanzee, leopard and kangaroo. It cost 500 naira per child per 10 minutes to ride on any of them. You rode on the chimpanzee with a 7-year-old David for some minutes and took a photograph with him and the chimpanzee to remember this august moment.

After the ride, you descended into the lower level that houses KFC, China House, Neptune, Mozaya Classic, Ultima, Apollo, Anis Dego, Viva Cinema, among others. Apart from Viva, virtually all the stores on this level are restaurants. You could not help but, with your nose, relish all the food in these restaurants. They tasted good.

You walked into the ticket and refreshment section of Viva and paid 1200 naira for Mission Impossible Fallout scheduled for 5:50 p.m. This would be the first time you are watching a movie in a modern cinema. Some minutes later, you sat in front of a wall-to-ceiling IMAX screen, in the second row of the stadium-like seat, watching Tom Cruise and his IMF team hunt down terrorists. The cinema was a world of its own, a small community of movie-lovers, whose reactions and comments on the movie made the experience worthwhile.

By the time you stepped out of the bright lights of Palms to the darkness of Ring Road, the time was 8:20 p.m. You doubted if you had enough money on you to take you home. On your way home, in a taxi, you passed Cocoa, Heritage and Ventura malls, and wished the night did not engulf you and the city. However, the experience was memorable.

You have gone out there, and you have seen things. You have seen new things in new places, and you have told new stories from new experiences. Above all, you have learnt that you do not have to be the richest person to enjoy the best things of life. All you need is an adventurous mind, little money in your pocket and someone to share the story with.

Kingsley Alumona is a writer and a reporter with the Nigerian Tribune

The post A day inside Ibadan mega malls appeared first on Tribune.

The Olu Itori, Egbaland, Oba AbduFatai Akamo, is the chairman, Progressive Obas Forum of Ogun Central. Before he ascended to the throne of his forefathers on February 26, 2003, he was chief executive officer of a travel agency in Lagos. In this interview by TUNDE BUSARI, the traditional ruler describes his reign as a mixture of pain and pleasure.

As a young boy, did it occur to you that you would one day become the Olu Itori?

The answer is ‘no’, and that is the truth. Other Obas may say they dreamt of seeing themselves on the throne with beaded crown on their heads. Others may say their parents had the dream. In my case, I had no inkling of it.

Does that suggest you were not interested?

Which interest are you talking about when, in the truth sense of it, I was engrossed in how to build myself to become a successful man in life? My energy was concentrated on my focus on how to run the race of life and make it to a safe destination.

What can you say about the race?

There is nothing more to say about the result of the race than praising God for answering my prayer by blessing my little efforts during that period of uncertainty. It was a period of uncertainty in the sense that I was not too sure of what laid ahead even though my eyes were fixed on success. But I must be an ingrate if I say the road was not rough. It was but I thank God for all he has done, resulting in my being the Olu Itori for 14 years and six months. It is only God that could make such possible despite the rigour of life which I passed through.

Your selection must have been dogged with some undercurrents which you might want to share with me. Can you share your experience on the road to the palace?

There is no need to return to flog a dead horse. You are talking of almost 15 years now. What Itori has transformed to in almost 15 years should concern you more than my experience. As a son of Yoruba, I want to believe you understand the difference between selection process and election process, in terms of what and who are involved. This should summarise my experience.

I want you to be specific on the moment your name was announced as the new Olu Itori.

It may interest you that I was abroad. I think I was in Denmark when my wife called and told me on the phone that she had been ‘kidnapped’ to Ikoyi by uncle. Mind you, I used kidnap in loose sense. She said they were looking for me. Then I returned home, and the rest, they say, is history.

How did you take off as the Olu of Itori?

I like this question. The Itori I met on ground was not what we have today. Getting to this state is not a bed of roses. It was a journey which God helped me to take with the support of those who believed and still believe in me. I am talking of people like Nathaniel Sodipo, Babatunde Salawu, former Ogun State Accountant General, Ayodeji Bello popularly known as Cowrie and others. To God is the glory. You are talking of Itori of less than 100 people. You are talking of Itori which was not attractive to outsiders. But as I said, to God be the glory. God says whoever he wants he chooses, the one he chooses he blesses. I called on him, asking for what I wanted for the town. Happily, he answered my prayers.

Can you explain further?

I realized that there was no love among the people when I came to the throne. I found that unacceptable and called on God to send love to my people because in the absence of love, there is no peace, there is no progress, there is no development. But I can tell you with every sense of appreciation that the Itori people are peace-loving.

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Can one link this to the Ode Oba festival which you hold annually and an edition which held on August 26?

You have got it right. Ode Oba is our own way of demonstrating to the world that Itori people love one another. Without love, you cannot stage such an event which drew many important personalities from different places beyond Lagos and Ogun State. A group of about 20 youths one day came to my palace and said ‘Kabiyesi, we are here to register our support for you.’ That was the defining moment that translated to what we call Ode Oba. I can assure you that this convergence of Itori sons and daughters has flagged off a bright future for this town.

In specific terms, what are the transformations you earlier talked about?

I have a higher institution now, an ICT (Information and Communication Technology) polytechnic of which I am appealing to government to upgrade to university. As I speak, 10 HND (Higher National Diploma) Courses have been approved for the school. We have the land and all other thing required to site a university. We have some hospitality business concerns which are doing well in their own respect. There is Larfarge Cement; there is Dolphin Steel. By the time the new railway to Ibadan is completed, Itori will be new terminus. You can just imagine the human traffic that will bring to the town. I am very positive that we have started a great journey, which will, God wiling end well. I am also appealing to government on the new cement plant which Dangote is bringing down here. The plan, I was made to understand, will the biggest in Africa.

You mentioned earlier that you passed through some rough roads. Can you explain better?

Some rough roads I said mean that I paid my dues to reach here. I was running a travel agency in Lagos and doing my best in the business. As I said I just have to give glory to God for all he has done. I had what can be called a breakthrough in the business shortly before the Atlanta 96 Olympics when I did ticket for about 5,000 Nigerian contingents to the world sports festival. It was an experience I will continue to relish because it turned things around for me and my business. I have to single out my wife as pillar of support. She was always with me doing one thing or the other for me. She was an energetic woman with sound mind, which complemented my own efforts. There is no doubting the fact that I am a goal-getter. I had a good relationship, especially with Nigerian Supporters Club under the leadership of Dr Rafiu Ladipo. My wife was always with me when I hang out with these very lively people. This helped me in no small measure in my business.

As one who has a rich network of friends and business associates, you must be missing your life before you entered the palace. Aren’t you?

It depends on how you look at it. As for me, I am here by divine directive. It was God who brought me to the throne and supported me till date. Because of this, I should not say I am missing anything. Everything, life here and life outside there belong to God. My friends and business associates also know whom I was and whom I am now. Naturally, the throne must take certain things away from Obas. And in life too, when one realizes he has passed certain stage of life, one needs to do away with certain ways of life.

How do you administer your town?

Only God directs how an Oba directs his town because to God belongs the town and the people and the Oba himself. You should understand what I really mean. When I faced some challenges in the past, it was the same God that faced the challenges and resolved them. I have come to a stage that I don’t think I can do anything without the consent and approval of God because I am nothing before him. You could have asked about what guides me on the throne. And I would have answered that only God, who installed me in the first place, is my guardian.

The post Why every traditional ruler must be close to their subjects —Oba Akamo appeared first on Tribune.

The week-long annual World Sango Festival was rounded off in Oyo town last Saturday. TUNDE BUSARI reports the many sides of the event.

On their seats where they were following series of cultural performances with rapt attention, their different Yoruba attires on their white skin were an attraction to the indigenes who gazed them longingly and with amazement.

Their total disposition to the songs, dances and acrobatic displays was indicative of their passion for Yoruba culture and tradition. They were the foreign tourists who travelled down from Brazil in South America and witnessed the grand finale of 2008 Sango Festival at the festival arena in the palace of the Alaafin of Oyo, Oba Olayiwola Adeyemi last Saturday.

The Brazilians left no one in doubt of their strong connection with the festival as they did not only spectate but also formally paid homage to the Alaafin amidst ovation. They also presented the monarch with a tribute, after which one of them, Mr Denilson Cordeiro Monteiro delivered a speech.

In the speech read in tongue-tied English Language, the representative of the Legislative Assembly in Clelia Gomes-Sao Paulo refreshed the memory of Oba Adeyemi of his visit to Brazil in 2014 during which he demonstrated in actions, words and outlook the rich Yoruba culture.

Other members of the delegate included Renata Barcelos, Flavio Paula, Mauricio Condrad, Leoni Ramos and Flavio Monteiru. Unable to suppress their emotions, they accompanied the Alaafin to the palace where they further expressed their joy in meeting and listening to Oba Alaafin’s message to the Yorubas at home and in the diaspora.

The traditional ruler, who spoke both in Yoruba and English Language in that order, warned the Yorubas of the hovering danger in losing their culture, especially language to the foreigners, who, according to him, had not hidden their mission to incorporate Yoruba Language into their life.

In the US, he revealed, about 26 universities currently offer Yoruba Language as a course of study with a sign that other universities would follow suit in the nearest future, lamenting that if the Yorubas continue their indifferent attitude to the language and culture as a whole, the white would come and teach them the language.

“There is another evidence to support this. In June 1999 when I visited the US, the drummers who entertained us at the airports were all Americans. I looked at them and shook my head in sympathy for our people back home,” he said.

Oba Adeyemi used the presence of large crowd to warn criminal elements in the town to desist from the acts or risk being handed over to the law enforcement operatives.

While he patted the Oyo Mesi, the Baales and chiefs in the back for their support, he however, charged them to always be on top of security situation of their communities and quarters to enjoy enduring peace, reminding them of their responsibility as peace promoters of their respective immediate environments.

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“It is not good news that some youths have embraced crimes as means of livelihood, using public gatherings such as carnival and other social functions as cover up. I am not against the youths creating time to socialize among themselves but I can’t be here in the palace to watch the youths breaking law with impunity.

“I am telling you baales and chiefs to work together with the police in combating crimes. Whoever is caught should be taken to the police. My past efforts have attracted noise that Alaafin was keeping private security outfit. That is why I am urging you to use the police when necessary,” he said.

Though a culture festival, its social content was seen in the wives of Oba Adeyemi all of whom clad in pink Ankara fabric and seated beside the traditional ruler.

Different cultural troupes, including Danafojura masquarede and Asabi Oje staged scintillating performances to the amusement of the teeming crowd who converged on the venue. Danafojura, popularly known as the Alaafin’s masquerade, stood out with its magical prowess in which he danced inside burning fire made by its followers. He did that more than five times and earned wild ovation for coming out of the fire unscathed.

Undoubtedly amazed by that Danafojura’s showing, the Deputy-Director in the Nigeria Tourism Development Corporation (NTDC), Mrs Chioma Ibe, who represented the Director-General, Folorunso Coker, could not but pour generous tribute to the Alaafin for preserving Yoruba culture as witnessed by the festival.

In her speech, which elicited laughter when she made efforts to pronounce the names of Oba Adeyemi, Ibe promised the audience of the NTDC readiness to promote culture of Nigerian ethnic groups with a view to showcasing them to foreigners at international fora.

“What I have seen here today is second to none. It is not because I am attending this festival for the first time; it is because the performances are real and very interesting. I am appreciating the Alaafin for preserving our cultural heritage. We shall continue to be here to reconnect with our past,” she said.

Another cynosure of all eyes at the festival was Dr Paula Gomez, who was the director of the organization of Sango World Festival. A Portuguese, Gomez arguably is what the late Adunni Olorisa, Suzan Wenger was to Osun Osogbo by her act and passion with which she went about the arrangement.

Her strength in effectively coordinating committees produced the result which swept Mrs Ibe and other tourists at the event off the carpet. Gomez told Nigerian Tribune that she had no choice than to stage a standard festival for the sake of the image of the Alaafin and Oyo regarded as home of Yoruba cultural renaissance.

“Not being a Nigerian does not remove the fact from my love for Yoruba culture. And I have found a great support in baba Alaafin who would always guide me on what I need to know. I am using this opportunity to tell the Yorubas that this culture must not die. It is rich and a great product to sell to the world. I am very proud to associate with the culture, hence my active involvement. I am assuring you that next edition in 2019 will be better. I am thanking all those who joined hands with me in staging this, including you,” she said.

The post How Brazilians added colour to Sango festival in Oyo appeared first on Tribune.

For residents and indigenes of Ijebu Ode, Ogun State, Ojude Oba festival connotes an annual melting pot of tradition, culture and fun. OLAYINKA OLUKOYA, who witnessed this year’s edition of the festival, reports the beautiful moments of the over 100-year-old event.

This year’s edition of the Ojude Oba Festival provided another round of fun, thrill and a rich blend of culture and tradition. It was another day of demonstrating the respect and love Ijebu sons and daughters from different parts of the globe have for their revered traditional ruler, the Awujale and paramount ruler of Ijebuland, Oba Sikiru Kayode Adetona. Both young and the old, especially people who were not of Ijebu extraction, added glamour and colour to the event, which has continued to remain relevant for well over a hundred years.

The different age grades (Regberegbe) as usual in their different traditional attires such as Aso Oke synonymous to the Yoruba people stepped out with splendour with other complements such as horsetails, beautiful beads (Ileke), hand fans (abebe), walking sticks and many more.

They defied the rainfall to pay homage to the Awujale at an event which has continued to attract global attention considering the large attendance of tourists who usually visit Ijebu Ode to catch a glimpse of the festival.

The equestrian parade of horses by various balogun (warlord) families was another spectacle to behold. Gunshots, though scary, added pep to the event. Horse riding was done to the admiration of the people, especially those attending the festival for the first time.

The convivial atmosphere around the town was a sign of the acceptability of the festival by people of different faiths, despite the fact that the festival has its root in Islam.

Apart from the venue of the festival which was filled to the capacity, various streets and corners in the ancient town had a feel of the event. The streets were lined up with various canopies and music stands. Security agents and traffic control personnel were scattered all around major streets in the town to ensure orderliness. From Ibadan road to Folagbade, Lagos garage down to Mobalufon and most importantly, Awujale road, it was celebration galore. People trooped out in droves to participate in the festival, just as brisk business owners, eateries, beer parlour joints had their own fair share of the day. Tourism was again boosted.

This year’s ceremony, no doubt, was unique in every sense with beautiful programmes organised by some sponsors of the festival to make it a memorable one. The town also wore a new look with paintings of flyovers within the town and the palliative measures carried out on some roads in the town that are in bad state.

The theme of this year’s celebration which had the Senate President, Dr. Abubakar Bukola Saraki as special guest of honour was “celebrating the rich cultural heritage.”

Saraki who was on ground in company of some members of the National Assembly commended the organisers for putting up an event which has continued to be on the country’s festivals’ calendar.

The Senate President, who was full of excitement with various displays making the event colourful, said Ojude Oba festival “is a case of resilience and dynamism of culture.”

He said the beautiful attires adorned by the various age grades were indicative of the Ijebu people’s appreciation of their cultural heritage.

Saraki said the festival apart from promoting culture and tradition of the people, is a source of revenue generation with the exchange of naira and kobo for goods and services. He advised Nigerians to draw up lessons from the celebration of the festival which promotes unity among people of different religions.

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“When we talk about the resilience and dynamism of culture, Ojude Oba is a case point. The visual feast of the regberegbes is already well known and iconic, as they present themselves before Kabiyesi in colourful uniform attires made with creativity and flair.

“Also, famous is the equestrian parade by the Baloguns of the ruling houses, memorable for their displays of a noble tradition. I must admit that this part of the festival holds a special appeal to me, due to its similarity to the Durbar in my part of the country.

“In the array of sartorial tradition of this festival, as evident in the impressive attires worn by the various groups, Ojude Oba promotes and reinforces the culture of the people. Indeed, there is much assurance in the knowledge that these activities are in a continuum with the past; they show that we can always draw the best from that glorious past to shore us up for the challenges of today.

“Ojude Oba fosters unity among all Ijebu people, and this is another way in which we as a nation could take a lead from this festival. Unity is paramount; unity is key. When we are united, we achieve more. When we are united, we record monumental progress. I urge us all, therefore, to pursue more activities that will unite our various peoples.

“Our diversity is our strength. We must, therefore, continue to initiate programmes that will bring us together and further highlight the fact that we are one and the same. In over a century of Ojude Oba, Ijebu citizens have shown us that unity will always lead to progress, and that there is strength in unity. This is a shining example for us all,” Saraki noted.

While the Ogun State Governor, Senator Ibikunle Amosun, on his own part, maintained that the festival was about cultural reawakening and the socioeconomic development of Ijebuland and its people.

Amosun represented by his deputy, Mrs.Yetunde Onanuga, said the festival symbolised not only the rich cultural heritage of the people, but also afford the people of Ijebuland, the opportunity to display its legendary hospitality and enviable tradition, to both local and international communities.

While commending the Awujale for the success of this year’s edition, Amosun noted that the festival was a global tourists’ attraction that has boosted the profile of the state over the years and further attests to its status, not only as the industrial capital of Nigeria but also the tourists’ destination of choice.

However, Oba Adetona, in his remarks, explained that Ojude Oba was not created as an avenue for politicking, rather as an occasion for cultural and traditional exchange, calling on all sons and daughters of Ijebuland and visitors to shun actions that could tarnish the image of the festival.

Oba Adetona urged the Federal Government to explore more ways to develop the potential of tourism for the socioeconomic development of the nation.

Highlight of the festival was the presentation of keys to a brand new car to one Ayodele Dada, who won Hyundai Accent donated by the giant telecommunications company, Globacom, as a star prize for the 2018 raffle draw.

Dada, a 30-year-old Mathematics teacher at a private school in Ijebu Ode, was lucky to have won the car when his ticket was picked by the Awujale.

The joy of the Efon Alaaye born indigene of Ekiti State knew no bound as he wriggled his way through the crowd to pick the key which was handed over to him by the Senate President assisted by Glo representative, Mr Fola Aderibigbe.

Earlier, lucky winners including 40-year-old Adeyiga Adeboye, 33-year-old Oshin Oluwadara and 34-year-old trader, Dupe Saheed who won refrigerators were grateful to Globacom for giving back.

Another 40-year-old teacher, Fakeye Oluwafemi won a plasma television exclaiming “Glo is real, Glo is glorious and Glo is everywhere” while 25-year-old facility manager, Jimoh Toheeb won a generator while Ogundijo Adekunle, a civil servant won a micro wave oven.

In his speech, the Chairman of Globacom, Dr. Mike Adenuga, congratulated the Awujale for the milestones recorded in Ijebuland in the last 58 years since he ascended the throne of his forebears in 1960, concluding “ours is such a matchless heritage.”

Meanwhile, a 200 level Accountancy student of the Olabisi Onabanjo University, Ago Iwoye, Ololade Aminat Adeiye, emerged as Miss Ojude Oba 2018.

In a keenly contested beauty pageant, 19-year-old Ololade defeated 12 others to pick the crown while Kofoworola Osoteku, an Environmental Education graduate of the University of Benin, came second with Halimah Olorode of the Economics Department of the Olabisi Onabanjo University came third.

The beauty queens were exemplars of Ijebuland and were tested on proficiency in Ijebu dialect, culture, poise, composure and general knowledge.

Egbe Tobalase Okunrin was adjudged as the best male age group and lifted the trophy. Egbe Bobamoyegun Okunrin Asiwaju came second and Bobamoyegun Akile Okunrin came third.

In the female group, Bobamoyegun Obinrin Asiwaju won the first position while Bobagunte Omooba came second and Bobagunte Obirin Gold emerged third.

In the equestrian (horse riders) category, the inimitable Kuku family came first, Balogun Shoye came second and Balogun Odunuga family emerged third.

The post Ojude Oba: Ijebus rich blend of culture, tradition, fun appeared first on Tribune.

Oba Rufus Olayinka Ogunwole, Kujosin 1 is the Alaagba of Aagba in Osun State. In this interview by OLUWOLE IGE, he speaks about the challenges, socioeconomic developments and peculiarities of his domain.

What was your professional background before you ascended the throne?

I was a practicing nurse. I have my own private clinic right away from Aagba and later shifted it to Iragbiji, known as Igi Tolorungbin Clinic and Maternity Home. During that period, people lured me into politics.

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They saw certain attributes in me and said they needed me to serve. As a result of that, I became the vice chairman, Boripe Local Government Area of Osun State and after the expiration of my tenure, I was elected into the Osun State House of Assembly between 2003 and 2007 to represent Boripe/Boluwaduro State Constituency. I contested to represent the constituency for a second term and I won the primary election of my party, but the party in its wisdom said I should allow another person to be its candidate. I had no option because I believe in the wish of the Almighty God. But later the governorship election was conducted and Prince Olagunsoye Oyinlola won. Without lobbying, I was called that I had been appointed as a Special Adviser to the Governor on Assembly Matters. I held this position until my enthronement as the Alaagba of Aagba

How many royal families do you have in Aagba?

We have three royal families, namely Fatorisa Ruling House, the Agunloye Ruling House and the Odeyale Ruling House. In those ruling houses, we still have branches, but mainly we have three ruling houses in Aagba.

To which of the ruling houses do you belong?

I belong to Fatorisa Ruling House.

When you were contesting for the stool of Alaagba of Aagba, what was your experience?

I thank Almighty God because I was born in Aagba, schooled in Aagba and almost all of my childhood and adult life were spent within community. Although I traveled out of the country, my trip did not exceed three months. Now, I am well over 60 years old and I am very conversant with the people and our customs. As a result of this, I had no problem with the people. There were oppositions during the struggle for the throne and there was no way we could avoid that in a contest on chieftaincy matters. We were eight contestants for the stool of Alaagba of Aagba, but I was the only one endorsed by the kingmakers. As a matter of fact, there were a lot of challenges, but God enabled me overcome them.

What were those things you were involved in before you ascended the throne of Alaagba of Aagba and which you presently would have loved to continue doing?

I had friends with whom I socialised regularly with then. As an agile individual, I am also being restrained from doing certain things because of my present position as a traditional ruler. This is what I have to live with.

Since your ascension to the throne, what are the social and economic developments that have come to Aagba?

When I became the Alaagba of Aagba, the Alaagba was not a permanent member of the Osun State Council of Obas. Alaagba was a rotational position, but within a short time after I ascended the throne, Alaagba became a permanent member of the state’s council of obas. Apart from that, there was an extension of electricity supply to develop areas of the community with transformers. Due to this development, the town began to expand. Beside, no Oba or past Alaagba has ever used the community palace before I ascended the throne. But, after carrying out some renovation works, I am using the community palace for all activities.

Before now, there were dilapidated buildings surrounding the palace. The past Alaagba requested that such buildings be vacated so that the buildings could be handed over to the community. But he did not succeed in carrying that out. I have been able to get the cooperation of the owners of such buildings and the structures have been demolished, while we have graded the areas and we now have enough space for the palace. The owners of the buildings were very magnanimous because they did not collect anything in terms of compensation from the community. We have also commenced the perimeter fencing of the palace. Apart from this, I donated sets of computers to Methodist High School, Aagba to aid the teaching of our students there.

There is a belief that the position of a traditional ruler comes with lots of responsibilities in terms of assisting the needy in the community. How have you been coping in playing this critical role?

Since I came on board, I have been assisting the widows in our community and this has been on regular basis. Similarly, the aged are not left out in my efforts to ensure that they lead comfortable lives.

What are the challenges facing your community that needs government’s intervention?

The first and major problem we are contending with is the deplorable condition of road that leads to Aagba. The road has been abandoned. The current government carried out some works on the road with the hope that they would complete it. The bad condition of the road has affected the economy of our community and this is giving us serious concern. Though I have made efforts to get government’s attention on the need to rehabilitate the road by going to them on several occasions, I still want to use this opportunity to appeal to them to do something urgent on the pitiable state of this road.

There is this belief about Aagba being synonymous with voodoo worship such that people dread this community. What is your take on this?

I cannot discard it because in a community where you have aged people, you cannot avoid to have such things. Aagba is known for that (voodoo) because in the olden days whenever any thief came to Aagba to steal or rob people, he would never go scot free. Now, we are in a computer age and things are no longer the way they were before. The traditional powers or voodoo that you mentioned were utilised to protect our community. But, things are changing every day. I cannot disprove the belief that we have potent charms or voodoo in Aagba, but decades back we used it to protect the territorial integrity of our community.

As a traditional ruler in Aagba, do you have any taboo in your community?

As result of the advent of Christianity and Islam, many beliefs and taboos are not so much on ground anymore. What we heard from our forefathers is that before now in Aagba, you should not bring banana leaf into the community. But that was then. Now, many taboos have been disregarded due to civilisation and western religions.

Can you give an insight into the roles being played by prominent indigenes of Aagba to boost its development?

There are so many challenges confronting the traditional institution in Nigeria, most especially in Yoruba land. Those who believe that Aagba would remain forever have been contributing positively to the growth of our community. Public position is transient, but I want to say that some of our prominent indigenes are assisting the community in terms of developmental activities. Just to mention a few, there are some natives of Aagba that are in vantage positions, but they have never been to Aagba for close to 25 years. But with the help of God, we are drawing them back home to the extent that they are all competing to have their own structure or property in Aagba.

My candid advice to the people of Aagba is that we should come together so that we can make progress and lift Aagba to enviable heights. Those who are in Diaspora should communicating with us and also be active in sharing ideas and innovations that can serve as catalyst for the overall development of our community.

The post Yoruba traditional institution is riddled with many challenges —Oba Ogunwole appeared first on Tribune.

The head (Ori) is the creator of all creations. Traditional rulers are earthly kings. Monarchs are not the real spiritual kings but they are Arole Olodumare (representatives of God on earth). There is a popular saying that ‘Oba kiipe meji laafin’ (There can’t be two kings in a palace). ‘Olodu To Mo Aare’ means the alpha and omega, the all knowing, in and out.

Orisha (Ori shaa) means the head chosen whom others bow to. He is the ori (head), their creator. The head controls the whole. Instead of the head, many subject their fate to the chosen ones created by Olodumare as a religion. Fate is in the mind controlled by the head. That is why the Yorubas will say “Ori lababo, ka fi orisha sile”. Even, Ifa,  Orunmila Baba Ifa, Obatala, Sango, Ogun, Osun and all other Yoruba deities know they were all sent as messengers with special talents and gifts but their creator is still the head (Olodumare). Obatala referred to himself as messenger.

Orisas (deities) worship ori which is the head. The head is the creator. Deities are messengers. Monarchs, being the physical representatives of Olodumare on earth, are referred to as Arole Olodumare (God’s ambassadors). They are among deities seen in the physical; they deserve a high level of respect. They are the true representatives of the real Head. Orisha (chosen ones) are the special ones that must respect Ori (king).

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Traditional rulers are transformed spiritual beings. The day you become a king, you are not human anymore but AROLE OLODUMARE on earth. You are different; you cease to belong to any secret society. Your position as representative of God is incomparable and superior to any secret association. Before appointment as a king, you can belong to any association but must cut off the day you become king. No position is greater and valuable than the royal stool.

While there are schools for doctors, professors, accountants, engineers and others, there is none for kings. Obas are spiritually made beyond physical force.  Deities should be appreciated, promoted and celebrated carnival-like. Every specially chosen ones like the Wright Brothers, Bill Gates, Sango, Ogun, Obatala, etc, are heroes. They deserve encomiums in recognition of their inventories. Nothing is more worthy to be worshipped than the head. It is impiety to treat the head as other members of the body. Deities and legends of the past are heroes; they are the inventors that must be celebrated and remembered for their achievements. If we turn orisha (chosen ones) to objects of worship, we won’t be far from walking on our heads. Monarchs are not ordinary.  Orisha means the Head Chosen.  Oduduwa stretched implies O-dudu-wa…. O= He/She, dudu=black, wa=came. He came out black.

Ogun also can be stretched to imply: Ogun=medicine;  Ogun=war which is the god of iron. Iron is the medicine of war that Oshinmole moulded as a blacksmith into cutlass and all other weapons that he used to wage war. I am black and proud of my culture but which must be upgraded and updated to make it the envy of all time.

Oba Abdulrosheed Akanbi is the Oluwo of Iwo, Osun State.

The post Head (ori) is the religion of the Yorubas appeared first on Tribune.

A 35-year-old Ifa priest has emerged new Araba Agbaye and got the approval of the Ooni of Ife, Oba Eniitan Ogunwusi. TUNDE BUSARI reports on how Owolabi Aworeni succeeded his late father.

Though it was not a show in the category of public debate or quiz competition, the selection process that threw up the new Araba Agbaye, His Spiritual Eminence Owolabi Aworeni in Ile-Ife, the acclaimed cradle of Yoruba race, passed the test of traditional standard followed by his predecessors.

The dateline was August 19, 2018, a Sunday, special day when Christian faithful troop to their different denominations for weekly service. But as the followers of Jesus Christ were going about their services, so were the Ifa adherents engaged in filling the vacuum created by the transition of the immediate past Araba Agbaye, His Spiritual Eminence Adisa Aworeni Awoyemi.

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Like every contest to high position of authority, it was a fierce exhibition of Ifa knowledge among the contestants. The selection committee, which was headed by the reigning Baale of Oke-Itase, Pa Jonathan Olajolo, had a tough assignment in ensuring the right candidate won the race.

In the end, however, the 35-year-old outran his opponents in the race and earned unanimous nod of the committee as the successor of his father.

The selection has since been ratified by the Ooni of Ife, Oba Eniitan Ogunwusi and Ife Traditional Council on August 30, 2018.

Coming out of the venue, the new Araba Agbaye could not but control his emotions in the midst of his well-wishers whom he thanked for their faith in him. “I was elated because it is the dream of all of us to attain such great height. I am humbled,” he remarked.

Mr. Toye Adelaja, who is familiar with the process, attested to the transparency of the exercise and added that unlike political contest, traditional elections are still done in accordance to the standard laid down by the forefathers.

“There is no room for any form of manipulation in the process. It is a contest that shows the piety of our traditional religion. And with my contact with the new Araba Agbaye, he is round peg in round hole given his experience and exposure and exploit in the art. I can only wish him successful reign,” Adelaja noted.

Nigerian Tribune gathered that the new Araba Agbaye learnt the rope from his father right from childhood and showed traits of making it to the apex of the priesthood with his many exploits that earned him accolade within and outside the country. He has his presence in countries such as USA, Brazil, Cuba, Mexico, UK, Paraguay, Venezuela, Argentina where has received awards in propagating Ifa, Yoruba history and Cultural heritage.

He is the last son of his parents and partly a student of Oluwo Fawole of Agesinyowa compound of Ile-Ife in the late 1990s. The passion of the new Araba Agbaye over the years was all about propagating traditional religion in face of the expanding influence of Christianity and Islam in Yorubaland.

“We are as old as the world. Why should we go to Mecca, Jerusalem when we can come to Ile Ife for the World Ifa Festival Day? In 2012, I have over 2000 people from Europe, America, Venezuela, Trinidad and Tobago, Brazil, Peru to mention few that came to Ile-Ife during the yearly festival.

“We should cherish and adore that which is ours. Above all, all religion preaches same tenets-love. Let us live in peace and love. No religion preaches hatred, violence and war.”

Despite his depth in Ifa knowledge, he is educated starting from Sijuwade Nursery and Primary School, Road 7 and later First Quality Nursery and Primary School Mokuro road, Ile-Ife for his primary school.

Thereafter, he attended St. John Secondary School, Oke-Atan and Seventh Day Grammar School after which he proceeded to Adeyemi College of Education, Ondo.

It was learnt that his journey to Awo Olodumerindinlogun started in December 2013, when he became member of the Awo Olodumerindinlogun and was installed Olori Iwarefa.

In April 7 2018, he emerged as the new Afedigba Awo Olodumerindinlogun due to the death of late Afedigba and Baale Ile Oke-Itase, Pa. Olujide Omopariola.

He is the founder of Orishada Ifa Cultural Foundation. He is happily married with children.

It was also learnt that the title of Araba Agbaye is restricted to Oke-Itase compound, Ile-Ife. The first Araba Agate was one Agiri a.k.a. Baba Oke-Itase. It was his descendant that has been reigning as Araba Agbaye. Some of his successors were Olumodan, Gbagalaala, Adoosioke, Agarawu, Lamilooye, Ijala, Awoyeju Ipeti Nagunnaja, Fafore Omopariola, Awosope Awosade, Fasuyi Omopariola, Adisa Aworeni, and the newest Araba, Owolabi Awodotun Aworeni.

Furthr findings also revealed that not all male child of Oke-Itase is qualified to hold the title of Araba Agbaye. It is exclusive to only child who has been initiated to Awo Olodumerindinlogun cult under the headship of Araba Agbaye.

The post Ile-Ife gets new Araba Agbaye appeared first on Tribune.

AKIN ADEWAKUN and SEGUN KASALI, who were among many others who participated during the recently-held coconut festival, reports that the celebration not only lit up Badagry but depicts the rich cultural heritage of the people and their deep-seated connection with the fruit. 

Coconut, no doubt, holds a major significance for the people and residents of Badagry, a coastal town in the Badagry Local Government Area of Lagos. Besides, once being a money-spinner for the people of this community, edged in between Lagos and Seme Border, Benin Republic, history has it that the community’s affinity with the fruit dates back to 1845, when the first set of white men established the first coconut plantation in the town. And for years, the fruit has been synonymous with the community since it enhances both its cultural heritage and the people’s economy.

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However, things have since changed. Those coconut-induced gains seem to be gradually dipping. And for the people and residents of this community, the sentimental attachment to this staple is gradually waning.

Not a few therefore see the decision of the Lagos State government to fully throw its weight behind this year’s coconut festival, as a way of reviving the communities waning cultural glories and again restore the age-old bond between it and the fruit.

For instance, nearly all the inhabitants of the 56 towns and villages of the Badagry division thronged the Sultan Beach Front, venue of this year’s celebration of the coconut festival, over the weekend, to be part of the coconut festival, which the state government explained was designed at creating awareness on the array of invaluable economic, health and environmental benefits that the coconut fruit offers.

According to the senior special assistant to the chairman of Badagry West LCDA on information, Mr Solomon Zosu, whose community played host to the coconut festival, tagged, ‘Harnessing Coconut Production for Economic Empowerment and Tourism Development in Lagos State,’ was a way of re-establishing the coastal community with its rich history.

“Badagry was the first point of contact the coconut plantation was established in 1845; that’s about 173 years ago; hence the importance the average indigene of the area attaches to the fruit,” he stated. He added that Badagry has huge coconut farms on the island called Gberefu, a community that also forms a significant part of the history of Badagry, since it was used as a major port during the slave trade.

“That is why if you get to Gberefu land, you will see a lot of coconut plantations, which were established by the whites, when they first arrived in Badagry,” he added.

Zosu also insisted that Badagry has other ‘firsts’ to flaunt, besides its coconut prowess. For instance, while the first storey building in Nigeria domiciled in the community, the town also boasts of the fact that the first missionary in the country, was from there.

“I doubt if there is any other community that can match the rich historical antecedents of the community. Badagry is a land of history and that is why we are so elated that some of those things that are part of that history are being re-enacted. Besides boasting of huge coconut plantations, we also have the first storey building in Badagry.  And don’t forget that the first missionary was from Badagry. And till date, we still have so many slave trade and slave relics here,” he said

Zosu expressed delight at the decision of the state government to throw its weight behind this year’s festival, noting that the development would go a long way in elevating the festival and showcasing the huge cultural heritage of the people of Badagry to the world.

He noted that the carnival-like atmosphere at the event had gone a long way in adding colour to the event, thereby making it attractive to prospective tourists, while further positioning the community as a tourism haven.

He however appealed to residents and indigenes of the community to desist from indiscriminate felling of coconut trees in the area especially for the purpose of roof construction, if the community really wanted to regain its pride as the coconut haven of the state.

“Recent research has revealed to us that more coconut trees are being felled than planted, a development that we can say has been responsible for the waning popularity of the community as the coconut centre of the state. So there is the need to do some advocacy and educate the people that cutting these trees and using them for roofing, without replacement will not be of economic value to us.

“We are trying to let them know the economic value of this fruit, apart from its health benefits that they already know. You know they are traditionally-inclined. They know the use of the water. But the economic value is what this programme has been able to help to expose,” he added.

Speaking at the 2018 coconut festival, the Lagos State Governor, Mr Akinwunmi Ambode, expressed the state government’s commitment to drawing global attention to the community and enhancing its economy by engaging ten major bakeries in the state, to ensure mass production of coconut bread in order to generate more market revenue through coconut utilisation.

Ambode, who was represented at this year’s coconut festival by his Special Adviser on Environment, Mr. Baba Tunde Hunpe, identified coconut as the most useful single tree in the world in terms of versatility, product utilisation and longevity.

The state’s number one citizen added that the decision of Lagos to participate in this year’s festival had become imperative since it would go a long way in helping the state government take coconut to another level.

“Nigeria is ranked 18th in the world as a coconut- producing country and Lagos State is contributing 70 per cent of the total production. Our government places high premium on sustainable food production which is the impetus, driving the various activities in the agricultural sector with a renewed commitment.

“A major step taken towards achieving this goal is the establishment of the Lagos State Coconut Development Authority (LASCODA) to uphold the state’s comparative advantage in coconut production,” he said.

Ambode expressed the state’s commitment to rehabilitating the coconut belt, massive production of improved coconut seedlings, capacity building and empowerment of coconut value chain actors.

“We have channelled a lot of resources into creating enduring infrastructural architecture that would ensure that the state’s tourism potential is fully harness for all round economic growth and development. We will continue to create the enabling environment for investment in coconut production, commercialisation and utilisation” he ended.

Speaking also, the Lagos State Commissioner for Agriculture, Mr Toyin Suarau stated that the state understands the importance of coconut to its economy, adding that the crop has continued to generate job opportunities for its teeming youths.

The commissioner, who was represented by the Permanent Secretary of the Ministry, Mr Olayiwola Onasanya, expressed delight that the occasion presented a unique opportunity to create awareness on the array of invaluable economic, health and environmental benefits that coconut offers.

The Special Adviser to the Governor on Arts and Culture, Mrs. Aramide Giwanson explained that the state had marked the date on its calendar to further demonstrate its total commitment and support for the coconut festival.

“We are making it a significant part of the calendar of the Ministry of Tourism. This way, we are giving assurance that this would be sustained. We are not going back. They started in 2009 with just little support. But now that it is in our calendar of events, it has come to stay and we will give it our utmost support,” she revealed.

She also disclosed plans by the state government to export coconut, produced in the state, to other countries, a move she argued would be of immense economic value to the community; since it accounts for 70 per cent of coconut produced in the state.

Giwanson also expressed hope that the festival would have significant impact on tourism in the community and the state in general.

The chairman, Badagry West LCDA, Gbenu Henugbe, the host of the festival, harped on the importance of coconut to human being, describing coconut oil and cream as of immense health benefits to humans.

“Everything about coconut is useful. Nothing goes to waste. We use it to cook food and also use the water. The root is also very useful in the sense that it is medicinal. Coconut is an advantage to human beings,” he said.

He explained further that the importance of the festival was to stress the need for the people of the area to go back to the coconut-planting culture because of the huge benefits inherent in such venture.

“The festival is to tell the people of the community that they should all be good coconut farmers. Badagry is the first place coconut was planted in Africa. If you get to my village, you will see a lot of coconut trees that my grandfather and father planted. I have also planted some because I believe in the huge importance of coconut to the community,” he stated.

To further buttress this, there are some special delicacies in the community’s culinary, prepared with coconut oil, beans, onions and other ingredients.

“There’s one food called Samgbeji, which is prepared with coconut oil, beans, onion and other ingredients. Even the coconut oil is medicinal,” he added. Henugbe, therefore, urged the Federal Government to encourage them by providing more lands and money so they can get tractors and fertilizer that would make them embark on mechanised farming and consequently boost the economy of the nation also.

The community’s rich culture was also on parade. For instance, the Sato Drummers were the cynosure of all eyes at the event as they moved, danced and manoeuvred the twin giant drums to different parts of the venue.

Expressing the group’s delight at the coconut festival, its leader, Kotin Hongbe from Ajara Gamade community in Badagry, stated that it was an opportunity for the cultural group and others to exhibit some of the cultural traits that made Badagry tick in the past.

According to him, the twin drums, carved in form of a male and female, are not without their significance to the community. They are drummed to ward off evil from the land, appease the gods and send witches away from the land.

“We believe if there is pestilence in the land, and this Sato drum is beaten, such pestilence will stop. Besides they are beaten to drive away witches and evil spirits from the land,” Hongbe stated.

No doubt, the recently-held coconut festival has again opened up the rich cultural tradition of the coastal community to the world. Not a few, therefore, believe that with more commitment on the parts of government and residents alike, the journey  to reclaiming the community’s lost glory has just begun.

The post In Badagry, Coconut Festival unites indigenes, foreigners appeared first on Tribune.

Barely two weeks after the Sango Festival, Oyo also witnessed the annual Oranmiyan festival with songs of fulfillment on the lips of stakeholders after the event was rounded off last Saturday. TUNDE BUSARI reports the relevance of the festival. 

Sign that the seventh Oranmiyan Festival would come and end with a difference emerged at the press conference addressed by the retired Archbishop of the Methodist Church, Ayo Ladigbole. Ladigbolu, a prince, put no one in doubt about the determination of the organizing committee headed by Alhaji Hassan Adeyemi, also a prince, to stage an improved event different from the previous editions.

And true to Ladigbolu’s promise, all the events he highlighted from Day one to the grand finale held last Saturday lived beyond expectations as each event attracted sizeable participants from far and near. Aside the regular cultural shows including visits to interesting tourism sites in the town, the Seminar on entrepreneurial skill acquisition for self-reliance and sustenance added value to the capacity of the people of Oyo who attended the programmme.

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But the grand finale as usual proved the biggest one with the convergence of more crowd at the event ground inside the Alaafin’s Palace premises. The space, which can conveniently play host to football match, was a place to be with the previous announcement that the fuji music star, Saidi Osupa would perform to add social spice to the cultural gathering.

As early as 10 in the morning, spectators were arriving the venue in threes and fours to secure seats under the canopies erected on the circumference. By the time the Alaafin of Oyo, Oba Olayiwola Adeyemi led other traditional rulers to the venue, to find a seat became a battle for the fittest, testing the crowd control skill of the law enforcement agents deployed to the event.

Ladigbolu brushed aside the likely effect of his 80 years age and effectively connected the VIP arena with the podium where he made intermittent announcement and clarifications on the programme.

When he announced that the Asiwaju Afijio, Chief Debo Omotosho would be bestowed with Oranmiyan Medal of Honour, affirmative reactions greeted the announcement as a pointer to the role which the awardee had played in the town.

Oba Adeyemi was specific while presenting Omotosho with his certificate accompanied by a medal, saying Omotosho’s philanthropic gestures was noticeable and indeed consistent.

“There is no cultural festival we held here including birthday that Omotosho’s water would not be made available before any other. You have made invaluable contributions to Oyo metropolis and its neighbouring towns in such a way that stood you out as an industrialist and employer of labour. I am pleased to present this medal of honour to you to serve as attestation and to also encourage you to be a role model to others in community service,” he noted.

Omotosho, who was decked in flowing white Agbada, walked gently to the Alaafin and prostrated before he received the honour and pledged to double his effort in living up to the expectation of his people. The Oranmiyan award of honour is bestowed on the deserving in every three editions of the festival.

Ladigbolu said the essence of the award was to show appreciation to those who have identified with the promotion of cultural heritage of Oyo and also engaging in community service.

Some of the regular live performances included that by the wives of the Alaafin. Seated in the middle of the arena, the wives, old and young did some inspiring panegyrics of Oba Adeyemi to the admiration of other traditional rulers most of whom were nodding in appreciation of the work being done by the Oloris.

Oyo State Cultural Troupe from Ibadan also added their touch to the event. In its all-adire fabric attire, the members danced sang and did some incredulous dance that won them applause.  A troupe from Benin Republic also performed to show the spread of Yoruba culture.

Besides, the fuji star, Osupa also enlivened the place with his music and sent his fans who came from different places into frenzy.

Commissioner for Culture and Tourism, Mr Toye Arulogun represented Governor Abiola Ajimobi, while Lagos State Governor Akinwumi Ambode was also represented by a special adviser on culture and tourism.

A member of the House of Representatives, who doubles as son of the Alaafin, Honourable Akeem Adeyemi was also in attendance as well as a senatorial aspirant, Bisi Ilaka among other dignitaries. Ladigbolu had also acknowledged the contribution of Nigerian Breweries, the sponsor of the festival as element of the success recorded so far in staging the annual event that brings tourists to Oyo.

“We appreciate your partnership and support, and the wider publicity which your brand has given to our festival this year. May our relationship continue to wax stronger for the mutual benefit of both parties and for the greater enrichment of our cultural heritage,” he said

Ladigbolu added that the past six editions of the festival was a pointer to the brighter future of the event staged to honour Alaafin Oranmiyan whose exploits earned Yoruba a revered status beyond Nigerian boundary.

Highlighting the landmarks achieved since inception, the Oyo Prince said the introduction of quiz competition among students of primary and secondary schools has laid a strong foundation for the future of Yoruba culture and tradition.

“With the participation of school pupils, who have shown positive attitude to Yoruba Language and culture in general through the quiz competition, there is no doubt that bright future lays ahead. They will naturally take the baton and continue the race,” he noted.

While acknowledging the role played by Oba Adeyemi , Ladigbolu also commended the chairman of the organizing committee, Alhaji Prince Hassan Adeyemi for his relentless service that facilitated the sponsorship agreement with the Nigerian Breweries.

The Alaafin called on the Yorubas to see the last month’s declaration in the state of Rio de Janeiro in Brazil of Yoruba Language as Intangible Heritage of Brazil as eye opener to the high value placed on Yoruba culture outside the shores of Nigeria. He commended the government of the state of Rio de Jeneiro for setting the record straight by acknowledging the importance of the language as a means of official communication.

“You saw representatives of those Brazilians here during the Sango Festival. You saw the way they were dressed. You saw the way they comported themselves. You also saw them accompanying me into the palace after the event. This should suggest to you that they appreciate Yoruba culture and are willing to learn more for better understanding of the totality of the culture.

“We have to change our attitude now that foreign countries are promoting our language for us. This development in Brazil is just a tip of what will happen to Yoruba Language. We should be very careful and guard it religiously so that foreigners would not come and teach our children our language,” he warned.

However, unlike previous editions of the festival which usually ended with youths dancing to the beat of musicians on stage, pandemonium broke out, leading people out of the venue following a gunshot that which allegedly injured one woman said to have been admitted at the University College Hospital in Ibadan.

The shot, it was learnt, was triggered by a security guards in one of the convoys in an attempt to clear the road blocked by a crowd running after a politician soon after he allegedly threw some naira notes at the crowd. Two suspects have reportedly been arrested by the police in connection with the incident.

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A few weeks, President of the Cocoa Exporters Association of Nigeria (CEAN), Pius Ayodele, revealed that 30,000 metric tonnes of cocoa were trapped on their way to ports in Lagos for export. He attributed this to cratered and waterlogged roads leading to the cocoa farms. This undoubtedly has continued to threaten Nigeria’s production of cocoa. SAM NWAOKO, OLUWOLE IGE and HAKEEM GBADAMOSI, after visits to some of the cocoa farms in Ekiti, Osun and Ondo states, report the deplorable state of the roads and the frustration of the cocoa farmers.

In a most disturbing report, the Lagos Chamber of Commerce and Industry stated that Nigeria shared a joint fifth with Cameroon among the globe’s largest cocoa producers. Nigeria was estimated by the International Cocoa Organisation as having 240,000 metric tons in its 2017-18 outputs. Unfortunately, the full potential of the industry has slowed down with the deplorable condition of access roads as the major culprit.

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It will be recalled that before the discovery of crude oil in Nigeria, agriculture was the economic mainstay of Nigeria. Ondo, Osun, Ekiti, alongside many other states, played their parts in building the agricultural sector. The production of cocoa contributed immensely in this regard. However satisfactory the results had been, there have a collage of factors that have contributed to the decline of cocoa production in the South west.

The noticeable decline in the dwindling fortune of oil in the country envisaged by the Ondo State government led to the rebirth of cocoa in the state tagged “Cocoa Revolution Project” (CRP).

The present administration in the state did not also relent in its effort to reposition cocoa by establishing another cocoa plantation in Jugbere, in Owo Local Government Area of the state, to complement the existing ones in the state.

The state governor, Rotimi Akeredolu said the establishment of the plantation became imperative to reposition the state as one of the best cocoa growers in the country. Akeredolu noticed the deplorable state of the road leading to the new cocoa farm settlement and ordered the immediate grading and construction of the road to make it passable for farmers.

Despite the effort of the state government towards developing cocoa, the product is still being locked up in a number of farms across communities following the deplorable state of the roads leading to the farms.

In many of the communities visited by Nigerian Tribune, cocoa farmers lamented that they were being compelled to move their produce from the farms on their heads, trekking many miles to market the product.

In communities like Idanre, Kolawole, Owena, Ondo, Oda, Olajide camp, Ago Dada, Molege and Mariwo community, many of the farmers lamented that they sometimes throw away large quantities of cocoa beans which have gone bad while waiting for commercial drivers plying the roads. The farmers explained that many of the farmers avoid coming to the areas because of the state of the roads.

One of the farmers, John Obasi said many of the drivers charge farmers exorbitant fares in conveying their cocoa to town or marketing centres. According to him, “Many of the drivers refuse to ply the roads because of the deplorable condition in which they are. Some roads linking cocoa growing areas are in a deplorable state. Many of the vehicles stay on the road for weeks especially during the rainy season.”

He said farmers have resorted to employing youths from the villages to carry the cocoa pods from their farms to the main road. He said the youth walk as long as 15 miles to help farmers carry cocoa pods to the main road before loading it to waiting vehicles, saying,  “not even a motorcycle can go through this road.”

Another cocoa farmer in Idanre, Martin’s Idowu, alleged that successive governments in Ondo State neglected the areas in terms of road construction to the towns and villages despite the huge revenue generated from cocoa cultivation.

“There is no government presence here; it is always difficult to move to farms with vehicles and buyers of the produce. We have no good roads to transport our produce from the farms in the rural areas to the towns. This is seriously affecting our production. We appeal to the state government to rehabilitate the roads for us. We are tired of spending a lot of money to transport our farm produce. We also want the government to assist our farmers in the provision of agrochemicals and loans,” Idowu said.

“Our young ones getting discouraged in cocoa farming”

He said the government has been in the forefront of campaigning for youths to embrace agriculture but said with no basic infrastructure on the farms, the youths would be discouraged in taking up agriculture.

According to him, “Many people have been showing interest in agriculture especially cocoa production and this has increased the volume of production of cocoa. If we compare the quality of seedlings produced in those days with what we have now, I think we have better seedlings but we spend days in getting out the produce to the town and market. This is one of the reasons we need the government to take up our plight. We now have graduates who are involved in cocoa business; this will go a long way to increase our output.  If the government can address our challenges, the output would be higher than before.”

In Oda farm, farmers at the community also described transportation as a serious challenge for them, especially during the rainy season. One of the farmers, Aminu Gombe, who had been living in the community as a cocoa farmer for nearly 40 years, noted that the road that was constructed by the administration of the old Western State of the late Obafemi Awolowo during the establishment of the farm settlement in the area has been in a sorry state for a very long time.

According to him, “Government has been paying lip service to helping us. They have never kept to their promise. Commercial drivers collect a lot of money from us because of the bad roads. It is always difficult for us to transport bags of cocoa beans to the market. Nobody wants to go where there are no good roads. Sometimes, we are left with no other choice than to transport the produce on commercial motorcycles for over 10 miles while we sleep on farms because commercial drivers no longer ply these roads.”

Cocoa farmers at Kolawole Village also called on government to give a befitting construction to roads linking the various cocoa growing communities in the district.

Many of them expressed fears that the dilapidated state of the roads coupled with the rainy season could adversely affect the conveyance of cocoa beans from farms and producing communities to the various marketing centres.

One of the farmers disclosed that that many cocoa farmers get stranded anytime there was downpour since roads linking their farms become completely impassable. Many tonnes of cocoa beans and foodstuff are usually left stocked in farms and producing communities for days since drivers refuse to ply the roads let alone to access their service.

Timilehin Iwalewa, another cocoa farmer, said “I called drivers from town to help transport my cocoa to the market but they told me they could not come because of the bad state of the road would damage their vehicles.”

He disclosed that some government officials and World Bank team visited the community a few years ago and promised to construct functional roads never fulfilled their promise.

We are determined to build good roads, provide facilities for cocoa farmers—Ondo govt

Speaking on the development, the Senior Special Assistant to Governor Akeredolu on Agriculture, Akin Olotu said that the state government noticed the challenges confronting farmers in getting their cocoa beans to town but disclosed the state government has concluded all arrangement to work on about 542 kilometres of the rural roads.

According to him, “We are not saying all these roads will be tarred but we will work on these roads to be motorable. We will grade, sand fill and construct culverts where necessary. The state government is also looking at the entire value chain of cocoa which includes planting, seedlings, transportation in order to make cocoa product attractive and attract global attention. Our new cocoa project will revolve round our youths and we have started this with the Jugbere coca project where every youth will be given five hectares of land.”

Speaking on the effort of government to co-opt private farmers, Olotu said “the arrangement was designed to accommodate private cocoa farmers. We target cluster areas where we have traditional farm settlements where farmers naturally reside on their farms. We are determined to build good roads and provide infrastructural facilities to make life meaningful and they can transport their goods to the market with ease.”

In Ijesa, Oke Ila, Ife,  Eti-Oni it’s same headache for farmers

The lot of cocoa farmers in Osun is not different from their Ondo counterparts. In Osun State, precisely in Ijesa, Oke Ila and Ife axis, regarded as cocoa belt producing communities, many of the roads leading to the cocoa farms are begging for attention, amid other perennial problems confronting large scale farmers, cultivating the revenue spinning crop.

Though the outgoing Governor Rauf Aregbesola construction of 10 kilometre road in each of the 30 local government areas drew accolades from some quarters, findings by the Nigerian Tribune indicate that more attention should be focused to assist the cocoa farmers in the hinterland especially those who have invested in cocoa production.

When Nigerian Tribune visited Iregun Ijesa, in Obokun Local Government Area of Osun, some of the farmers, who spoke to our correspondent, called on the state and local governments to intervene in enhancing the movement of harvested cocoa pods from their communities to major towns where produce markets are located.

One of the cocoa farmers, Comfort Oni bemoaned their challenges while speaking with the Nigerian Tribune. “We are really suffering from bad roads. The government should be please help construct the road from Iregun village to Ilesa where we sell our products. These days, I don’t take my dried cocoa seeds to Ilesa because of my age. The produce dealers come to our community from Ilesa. The government should give us loan facilities to cultivate more cocoa seedlings. We also need agricultural inputs such as fertiliser, insecticide and other chemicals that can protect cocoa seedlings and trees on our farms,” she said.

When asked how she dried her cocoa seeds during raining seasons, she simply said “there is no shortcoming to it. We have to spread them on the floor here. But as you can see, they are spread on the sacks here. When it rains, we quickly pack them inside.”

In Eti-Oni, the cocoa farmers equally attributed their major frustration to the state of the roads which lead to their community. When our correspondent visited Arubidi area in the ancient city of Ile-Ife, a few metres away from the historic Oranmiyan staff, one of the farmers, who is also a cocoa merchant, Samuel Adedoyin lamented the high cost of moving bags of cocoa from his farms located around the outskirt of the town.

According to him, “From our farming village of Akeredolu to store in Arubidi or my farm in Amondo, the roads are very bad. To carry one bag of cocoa, I have to spend N1,500 bag. But from Akeredolu, it is not as expensive as Amondo. The commercial motorcyclist would collect N300. The road from Amondo to Coker is very bad. From Coker, the motorcyclist would carry a bag for N1,200 to town, at least, he would take N1, 200. We also have issues with labourers. To plant cocoa is not easy because it takes about five years before you can harvest. We have to pay labourers.  We also spend on chemicals because before now, we used to get fertiliser very easily. But this is one of our challenges now.”

All attempts to speak with the Osun State government were futile as at the time of filing this report.

In Ekiti, it’s cocoa farming with tears 

Many cocoa farmers in Ekiti State have resorted to the relief they derive from the sweet memories of the days of yore. They relish the fond memories of their past in their cherished cocoa-farming business and had wished for a return of the days of the Western Region and Unity Party of Nigeria (UPN). They said it was “wonderful to be a farmer, especially cocoa farmer in the days of Chief Obafemi Awolowo and the days of UPN in this country.”

A trio of cocoa farmers who spoke with the Nigerian Tribune in Ise-Ekiti, headquarters of Ise/Orun Local Government Area of Ekiti State relayed their experiences of what cocoa farming was when they were younger and what they experience now.

Akin Owonifari, Adeolu Love and Ojo Arowosafe relished the memory of their past experiences in the farm and in the art and trade of cocoa farming. Owonifari recalled that “in the days of AG and UPN, Ise-Ekiti was third in cocoa production, coming after only Ondo and Idanre communities now in Ondo State.”

Owonifari said being a cocoa farmer in those days was a lofty attainment, “because yearly, the Marketing Board would announce the price of cocoa for that season and you were sure to reap the benefits of your efforts. You would receive input chemicals and farm tools from the government to aid your operations, and you were encouraged to work hard because there were sure rewards.”

Owonifari noted that “then, the government would grade the roads, and this they did regularly every season. So, this made for easy transportation of produce for the farmers, the buyers and the various government agricultural officials who would visit the farms for their monitoring and related extension activities.”

To him, “nearly all these have become distant memories,” just as he lamented that it was now more of lip service by various, successive governments.

Contributing, Arowosafe Ojo lamented that “there’s a lot of difference when you compare cocoa farming of nowadays to what we grew up to know.” He cited the instance of the chemicals they involve in their trade, pointing out that “in the days of UPN and Chief Awolowo, when you spray your farm you’re sure the chemicals would keep the farm clean for a minimum of 25 days, and you’ll be free from that aspect of the work.”

“But nowadays,” Ojo continued, “the chemicals we get to buy, and at exorbitant prices, can only carry your farm for a maximum of 15 days. Woe betide you if you leave your farm for more than 15 days! You’ll hate yourself.” And these chemicals they lamented are both far more expensive and are far less effective, thereby ruining their economics of the venture.

Ojo, however, noted that the nearest thing to the experience of the UPN days in the South West “was the input we received at rates subsidised by the government.” According to him, “we receive text messages through our mobile telephone handsets regarding inputs and fertilizer. With that you’re sure that you’ll pay only two-thirds of the total cost of such materials. This was okay and we loved it because you’re sure of what you get and in good time too. But in the past four years, there hasn’t been anything like that.”

Adeolu Love, who joined the cocoa conversation later referred the Nigerian Tribune to the deplorable state of roads to the farmsteads in Afolu, Obada and Ogbese. Love said Ajegunle was also “a huge farming community but it is so neglected that even motorcyclists find the road impassable.”

Love said “Ajegunle is so large that it is even bigger than many towns in the state with crowned traditional rulers. They have only a baalè (chief) but this is a community which is bounded by Agbado and Aisegba in Gbonyin Local Government Area of the state to as far as Uso in Ondo State. There are really large cocoa farms there.

“Due to bad roads, cocoa from there are taken to Agbado or Aisegba for grading and sometimes even Uso and Owo in Ondo State for grading. This deprives Ise-Ekiti the advantages of the cocoa produced in the local government because the statistics will be to the advantage of Ondo State. This is simply due to bad roads, and this is sad.”

He said “government must do something about the rural roads to the farmsteads because farmers are really suffering the effects of the deplorable road condition. If the roads are repaired, the government will know that a lot of the cocoa you see are from Ise-Ekiti.”

The post We trek 15 miles with bags of cocoa beans on our heads —Ondo, Ekiti, Osun cocoa farmers groan under burden of bad roads appeared first on Tribune.

For residents of communities in Ilaje Local Government Area of Ondo State, it has been a painful irony of neglect despite the rich crude oil deposits in their domain. In this piece, HAKEEM GBADAMOSI, after visits to some of the communities, reports on the deplorable living condition of the residents.

Ondo is regarded as one of the oil producing states in Nigeria by virtue of exploration activities in Ilaje Local Government Area of the Southern Senatorial District of the state. However, despite being the goose that lays the golden egg, the local government has only maintained a steady decline in its lack of infrastructural development.

The local government which has its headquarters in Igbokoda ranks Ondo among the oil producing states, due to the amount of crude oil found in Ilaje but this has failed to translate for the development of the area or the alleviation of poverty of its residents.

Prior to the discovery of oil in Ilaje, the occupational activities of the people of the area were mainly fishing and building of canoes just as some of their women engaged in mat weaving. The discovery of oil in the area, however, relegated fishing and other occupations to the background.

When Nigerian Tribune visited major communities in this area, the level of neglect could only be imagined. From Igbokoda to Mahin, Ugbonla, Aboto, Igbotu, Ayetoro, Atijere, Obenla, Ayetoro, among many others, residents only condemned their lot, insisting that they deserved better. Lamenting the neglect of the coastal area by subsequent governments in the state, the indigenes from these communities alleged marginalisation of the area, saying there has been no noticeable government presence that corresponds to the area’s input into the Gross Domestic Product (GDP) of the country. They noted that there are no good roads, no potable water and no electricity at the headquarters of “the only local government that produces oil in the state.”

Speaking to the Nigerian Tribune, the traditional ruler of Igbokoda, the Olu of Igbokoda, Oba Afolabi Odidiomo said the marginalisation and neglect was not limited to the headquarters of the local government. According to him, entire villages and towns in Ilaje lacked basic facilities in the areas of education, health and infrastructure.

He disclosed that Igbokoda, as the headquarters of the local government, could only boast of two overpopulated secondary schools with no teachers. “No functional laboratory can be found in any of these schools. In the whole of Ilaje local government area, there are no JAMB centres. Our students usually travel to Okitipupa to register and sit JAMB examinations.

“Education is nothing to write home about in this local government. In many communities, there are no teachers, no facilities; the schools have no life at all. We have made several appeals to the authorities to ensure that these things are addressed but no positive result.

“Apart from this, our students learn under terrible conditions, many of the school structures are nothing to write home about; students attend classes under trees; there are classrooms with no roofs, no doors or windows,” he said.

Speaking on healthcare facilities in the area, he revealed that there was only one general hospital in the entire local government area with only three medical doctors at the hospital, saying “one of the doctors is even a youth corps member.”

He added that “There are no modern facilities or equipment in this hospital. The scanner machine at the hospital is old and not even functional. We travel as far as Ondo town and Okitipupa to receive medical attention. We have over 600 communities and they are all oil-bearing.

“The most annoying part is that the NDDC recently approved the sum of N90m in 2018 for the uplift of the hospital but rather than equipping the hospital, the contractor embarked on the renovation of the hospital, without equipping the hospital. We are just being abandoned to die.”

Oba Odidiomo also said despite living on water, provision of potable water has been difficult for the state government and other agencies responsible for the development in the area to execute.

“Since there is terrible pollution of our water through the oil exploration, we resort to buying sachet and table water from Okitipupa and you can imagine buying a table water as much as N200,” he stated.

He said the people of the area have been living in darkness for over a decade with no attention from government until recently when the state government visited the area and assured that electricity would be restored. He lamented incessant flooding in the area.

He said whole communities were always submerged in water, destroying properties and sources of livelihood. “I want anybody to challenge me if there was any particular period our people received relief materials from any quarters, we are not asking for money but we just want the government to do the right thing,” he advised.

Also speaking, Ebisemiju Oladeji from Idiogba in Ugbo Kingdom, said there was no evidence of government presence in the whole of Ilaje. “I dare say that the people of Ilaje are not happy with the way we are being treated by successive governments, both at the federal and state levels. We have been relegated to the background in the scheme of things in the area of development.

“As you know, Ugbo Kingdom in Ilaje Local Government area is the headquarters of crude oil exploration in Ondo State but the level of abandonment has turned us into the headquarters of poverty in Nigeria. Successive governments through various agencies have also not helped,” he said.

Igbokoda, the headquarters of the local government, which is the only community connected to power, has been cut off the national grid for over 10 years.

Continuing, Oladeji added that power outage has made life very difficult for artisans from the area, noting that some of the artisans have abandoned their jobs and taken up arms, saying this has turned the land into breeding ground for criminals.

“The public schools which our children attend can only pass for a disaster waiting to happen. Access to these supposed schools are especially difficult or impossible during rainy seasons because of flooding. Oftentimes we lose school kids to the cold hands of death when they try to go to school during rainy seasons,” he said.

A resident of Ayetoro community, Emmanuel Meradesa, called on the state government and other agencies to stop some of the communities along the waterways from going into extinction as a result of constant and high magnitude of coastal erosion.

For Meradesa, some coastal communities like Ayetoro, Otito, Mese and Gbenefa are on the verge of extinction. According to him, the Ondo State Oil Producing Area Development Commission (OSOPADEC) and the Niger Delta Development Commission (NDDC) are not making enough efforts to save the communities.

“Maybe they want to wait until the whole Ilaje communities are washed into the sea before they will act and come to our rescue. Ilaje communities are gradually going into extinction and yet we have the three tiers of government that are supposed to be caring for the masses, but they won’t.

“We are aware of the various contracts awarded for the development of these communities. The contracts have been diverted by government and their contractors for their personal use. Many of the road constructions have been stopped and the few ones they started are either abandoned or done shoddily thereby worsening the situation.

“The present Ondo State government under Rotimi Akeredolu recently approved N807m for the rehabilitation of 74.5km of wooden walkways and jetties in Ilaje and Ese-Odo local government areas, while the same government awarded another contract of N7.1 billion for a 7.135km road in Owo local government.

“If the figures don’t annoy you then the fact that the governor feels wooden walkways and wooden jetties are what we deserve here. They should hide their face, when our neighbours in Delta State with similar terrain now enjoy concrete walkways and jetties provided by the state government.

• On herdsmen attacks

“At a time we are gasping for potable water, employment, good roads, schools and highly skilled teachers, electricity and protection of our coastline from perennial sea attacks, we regard the decision of the state government to invest its meagre resources on wooden walkways as a gross misplacement of priority,” he said.

Meradesa also condemned the state government for abandoning the N19.3billion coastline road linking Ondo and Lagos states which was flagged off by Governor Akeredolu some six months ago.

He noted that that 51 kilometer Araromi-Akodo/Ibeju-Lekki road project jointly funded by OSOPADEC and NDDC would have engendered unprecedented economic activities.

“We travel miles to get water”

A resident of Molutehin, who identified herself as Esther, said she spends about four hours before she can fill a bucket with unclean water from a borehole project for the community that was abandoned.

“We want to appeal to our government to help us in providing some amenities, especially water. We travel miles to get water to cook and drink and the economy is not too good for us to keep buying expensive bottled water from Igbokoda and other towns,” she said.

Too many abandoned projects

In Aboto, residents also lamented the inability of government to complete a water project. A resident of the community, James Atimise, said “the miserable life the government has made us live has deprived us of the good things of life. “The water recycling project in Aboto which we thought would bring succour for some communities has been abandoned. No school, no water, no light, no hospital and we cannot do all these through communal efforts while the state government never completes any people-oriented project here.

“This local government can safely be regarded as the headquarters of abandoned and uncompleted projects. They are just using projects to siphon money from the coffers of government.”

He listed some of the abandoned projects to include roads, schools, health and civic centres, markets and sport complex.

A septuagenarian, Pa Temisan Iwalewa, laid the blame of the neglect and marginalisation of the area on the doorsteps of political office holders and appointees from the area. According to him, “these politicians always think of ways to make money and build houses in Akure, leaving the people lavishing in abject poverty.

“We have never witnessed any fruit or dividend of democracy in the area since the advent of this democracy. They promise heaven on earth and will do nothing for us, but they know how to cajole us with few naira notes when there is need to vote for them again.

“We have prominent sons and daughters in high places concentrating on trivial issues instead of hammering vehemently on the need to save Ilaje nation from this catastrophe.

“We have made up our mind not to vote here until we witness the dividends of democracy. Our people are suffering here and they have turned our children into vandals; the government should design ways to get these youths employed rather than using them as political thugs.”

However, the chairman of OSOPADEC, Gbenga Edema, recently assured the people of the coastal areas that the state government would make life more meaningful for them. Edema who made this promise while speaking on the activities of the commission in the last one year, said the commission would redouble its efforts in ameliorating the suffering of the people in the coastal area.

Edema, while speaking on uncompleted projects in the area, said “In respect of inherited projects, the commission is working on the problematic portion of the Okitipupa-Ayeka-Araromi-Irele road and in the next two months by the grace of God, we are optimistic that the road would be ready for use.

“Similarly, the Aboto Water Project and the reticulation to Igbokoda has been completed. We are already going through the process of test-run and quality assurance check. We are also optimistic that the project would be inaugurated by the governor soon.”

He also said the commission had also improved health facilities in the area through its health intervention programme.

Speaking on behalf of the state government, the Chief Press Secretary to the governor, Segun Ajiboye, said the state government has shown interest in the development of the oil bearing communities in the southern senatorial district of the state. He explained that this led to the inauguration of the OSOPADEC board immediately the governor came on board, noting that the board has recorded laudable achievements within a short period.

He said “the commission has paid the 2014/2015 edition of its bursary scheme in which 5,237 students benefitted whereof the sum of N221.24 million was disbursed to students from Ilaje and Ese-odo LGAs in various tertiary institutions across the nation.

“The commission has got a handle on some of the problematic projects inherited. A particular project worth mentioning is the Okitipupa-Ayeka-Araromi-Irele Road. The problematic portion of the road was redesigned – from asphalt overlay to concrete overlay. The road is now completed.

“Similarly, the Aboto water project and the reticulation to Igbokoda has been completed and already going through the process of test-run and quality assurance check on the water from the taps, while the 28.3km Aboto-Atijere Road was renegotiated and has since been re-awarded.”

Ajiboye said “The Akeredolu led administration attaches so much importance to the welfare of our people. As a result, the commission also intervened in the medical challenges facing the people in the oil rich region of the state through health intervention programme which saw the Commission collaborating with some selected government-owned health establishments in the state.

“About N15m has been expended on about 22 patients with grievous and life-threatening ailments benefitting from the scheme. The aged and physically challenged are not left out as data capturing in the two local government areas for a welfare package for them has been concluded.”

Speaking on the road project linking Ondo State with Lagos State through Araromi Seaside to Lekki, Ajiboye said the 51km Araromi Seaside – Igbo Eedu- Akodo- Ise-Lagos Road has been flagged off by the governor and it is expected to be completed within the next 36 months.

“The recent award of contracts for the repair and rehabilitation of walkways/jetties across the various communities in Ilaje and Ese-Odo local government areas worth N800 million demonstrates the Akeredolu-led administration’s commitment to give a new life to the people in the oil-producing areas of the state.”

The post ‘We have 600 communities, one general hospital, no electricity’ appeared first on Tribune.

Engr Dotun Jubril Sanusi is a Petroleum Engineer and the founder of Ilaji Farms and Ilaji Stadium and Resort Center in Ona Ara Local Government Area of Oyo state. He speaks on his involvement in the restoration of light to Ona Ara communities.

Are you an indigent resident of the affected communities?

I am not from any of the communities. I am from Oluyole Local Government area of Oyo state; I only have my business domiciled in the community.

How long has your business been in this community?

I established my first business enterprise, Ilaji Farms, seven years ago while my second company, Ilaji Stadium and Resort Center was established two years ago. The two companies are situated in Oloyo Village, off Ona-Ara LG secretariat.

Can you trace the background of the light issue in the community?

Before January 2004, according to the information gathered, the electricity supply in Akanran and its environs was very good. I learned that when the officials from the power company gave the local government then their power supply bill, they felt the bill was outrageous thus they rejected it. It was what made the power officials to remove Amuloko-Akanran community and their environs from the power grid. After this incidence, the vandalisation of the electric facility began.

How many communities are involved?

Not less than 51 communities.

How did you get involved in this?

Before now, there have been efforts on the part of the communities’ stakeholder to fix the issue but it was all futile. I think recently, the community firmed a community to see to the fixing of the issue. They went to the power officials to get the estimate of what will restore the vandalised equipment and they were given 40 million naira. From what they told me, they have gone round solidity for help but they have not been able to make any appreciable progress. I was on my Resort Center on Tuesday, September 4 when about three or four elders from the community came to see me along with the Ona-Ara council chairman whom we have forged a very good partnership with. They tabled the issue and it was too much to be resisted. How can some people be without light for 14 years? Meaning that a child that was born then in the city would have been in SS 1 class by now, I asked them to give me the list of what they need to buy. I immediately called my own Electrical Engineer and we immediately started work on it.

How much have you expended on the project?

I have spent over 33 million naira now and we are not done yet. By the time we are done, we might have spent nothing less than 35 million naira.

•  After decades of darkness, over 50 Lagelu communities may finally light a bulb

How was life in the community without light?

You can imagine it yourself; it was rural devoid of tangible development.

When will light finally come up in Akanran and environs?

By God’s grace, just as I told them when they came to me, I gave them my words that before my birthday which comes up around the middle of October, that is next month, they would have had light. And I am still making the pledge now that in the next two and half weeks, there would be light in Amuloko-Akanran communities.

How did you mediate with the power distribution companies?

It is a joint effort. There is a committee formed by the communities to look into that. It comprises of prominent individuals and I am also one of them.

What are you doing to ensure there is no repeat of the crisis?

The communities involved have learned their lessons besides like I said, there is a committee that will look into anything power related.

The post Blackout will be over in Ona Ara communities by October —Engr Sanusi appeared first on Tribune.

The coronation of the new Araba Agbaye in Ile-Ife was historic as the event witnessed large turnout of Ifa priests. TUNDE BUSARI reports.

To the uninitiated in the Oke Itase axis of Ile-Ife, Osun State, the procession marking the eventual coronation of the new Araba Agbaye, His Eminence Owolabi Aworeni, held last Wednesday, was a mere endurance trek or exhibition of different fabrics of white apparel.

However, to the Ifa faithful within the ancient town and beyond, it was a traditional rite which they must not miss in their lifetime. That ostensibly informed the large turnout of Ifa priests including the Araba Aawo of Osogbo, Ifayemi Elebuibon and other eminent Ifa worshipers at the occasion.

Held at the Ifa Temple at Oke-itase, an all-white structure, strategically located on a hill that overlooks the whole of Ile-Ife, the coronation, which was later followed by wearing of Oro crown, was a huge success, in terms of organization and attendance.

The street procession segment of the event was peaceful even though it caused some traffic snarl which was well controlled by security operatives mobilized to the place to offer protection against breaking of law and order.

It was herculean task to catch a glimpse on the new Araba inside the temple after the coronation had been performed. A battery of reporters from different media organisations had their patience stretched as the entrance door was shut against them until an alternative route was later created for them to enter the hall where seated on his throne was the new Araba.

Incidentally, the hall had only him and a few people. Looking calm in white attire with a green leaf tucked in his headwear, the Araba, 35 spoke like an old man who has seen it all. His voice and content of his message were indicative of his new world as numero uno of Ifa denomination.

Aworeni spoke gently but with much confidence and challenged the Yorubas to work together for the unity of the ethnic group. He said that without unity, Yoruba would always play a second fiddle, despite its huge human and capital resources among other ethnic groups that make up Nigeria.

“What we need in Yoruba now is unity. We need to speak with one voice, we have similar cultural identity and share the same belief , we should work together as one so that we can achieve greatly as a tribe in a nation. Eledumare has blessed Yoruba with all we need to be greater.

“I have travelled to different countries and used that experience to appreciate us better. Yourba is a leading light among black race all over the world. It is a blessing that we are Yoruba. Here in Ile-Ife is the source. We should therefore explore the opportunity well,” he said pleadingly.

The Araba specifically called on traditional religions adherents too to eschew bickering and disharmony among one another, urging them also to be more focus in propagating the religions they inherited from their forefathers.

Promoting culture and tradition, he noted, is their collective responsibilities as custodians who must always encourage the younger ones to study and practice the doctrines of ifa traditional religion and Yoruba culture as a whole.

As his new status requires, according to him, he would stop at nothing to play a key role in uniting them with a view to consolidating the landmark achieved by his predecessor, who incidentally was his father.

Nigerian Tribune gathered that the renovation and upgrade of the temple was supervised by the late Araba Agbaye with fund secured from Osun State Government.

“The standard which my father has set before he passed on is such that I cannot afford to bring it down. I must not only sustain it. I must take it higher. I will continue to project Ifa religion and also ensure harmony among people of Yoruba at home and in the diaspora reigns supreme,” he assured.

The Araba Agbaye noted the attitude of Muslims and Christians, whom he alleged to be engaging in condemning traditional religion worshippers on radio and television in spite that Nigeria is a secular state. He regarded such practice as demonstration of ignorance and advise his followers to continue to tolerate them.

• Osun 2018: The story of Tantolorun

“Our religion means peace. So, we have no reason to derail from that path. I believe those ones don’t know that they should not be seen to condemn other religion. We are all Yoruba, children of Oduduwa, we cannot afford to use that religious difference to fight one another,” he said.

The traditional rites lasted for days at various places including Oke Itase, Akodi Gidogbo and many others. The Araba Agbaye is said to be the symbol of Orunmila on earth and he is expected to live that status. “Here is the source. I am the representative of Orunmila. All I do here are not done by myself but with spiritual guide of Orunmila,” he clarified.

The post At coronation, Araba Agbaye canvasses greater unity among Yorubas appeared first on Tribune.

The Sato Drummers Troupe was the cynosure of all eyes at the  last Coconut Festival, held recently in Badagry, a coastal town in Badagry Local Government  Area in Lagos State.

It, always, is, especially at major events in and around the community.  Sometimes it plies its trade outside the shores of the state, too.  And, perhaps, one significant attribute of the troupe is that it always has a way of adding colours to events;  a feat that has won it accolades and honours within the state and at the national level.

But, besides adding glamour to social and cultural events, it is generally believed that the  troupe represents Badagry’s rich cultural heritage and tradition, and its presence at any event, therefore provides the community the opportunity to showcasing such heritage that makes the community tick to the world.

While the leader of the troupe, Mr Kotin Houngbe will not dispute the fact that the troupe attends social events to add glamour to such events, its duties, he insists, go far beyond  that.

The Sato drums the troupe beats, everywhere it goes, is generally believed to ward off evil, wherever they are beaten within the community.  So besides adding glamour,  he says, it also does some spiritual cleansing, too.

Perhaps one unique thing about the drummers’ group is that despite being there to propagate the rich cultural heritage of the town, it does not operate like the regular community drummers groups, which in most cases, comprise  of unlettered men and women, that move around events, with the sole aim of soliciting for alms to make ends meet.

The leader of the group, is a post-graduate Diploma student of the Lagos State University (LASU), and he is quick to explain that the need for culture preservation remains the motivating factor for him, accepting to lead the group.

“I was born into a traditional religion, in the Ajara community. And ever since then, my life has been to propagate the culture of my people in all areas, including leading this troupe,” argued Houngbe, who claimed to have been leading the troupe to represent the community, both at the state and national levels, since 1993.

Houngbe,  who hails from the Ajara Agamade Community area of Badagry, explained that the Sato Drums which are moulded in twin form, are treated as sacred by the people of Badagry and its environs. And, the reasons are not far-fetched.

For instance, it is generally believed that the Sato drums,  have the potency of driving away evil spirits, wherever they are beaten. He also described the  Sato drums, as a royal musical instrument, adding that one of the  uniqueness of the drums to the people of Badagry, is the twin forms of the drums which depict  humanity.

Houngbe further explained that besides its usefulness as a peace and ‘cleansing’ instrument, the reptiles inscribed on the drums depict the conquering prowess of such drums.

As to the origin of the drums, he explained that the drums were a child of necessity, prescribed by the oracle, at a point in the community’s chequered history.

There was pestilence in the land and all efforts to unravel the ‘cause of the mystery’ proved abortive, until the oracle that was contacted by the forebears of the community, ordered that such drums be carved in those forms and beaten, whenever the community was going through such trying times, Houngbe explains.

“It is a royal drum. They are twin drum. We use it to cleanse the land. It is to ward off evil from the community. Sato symbolises peace. As you can see, some of the reptiles on the body of the drum tell you the drums are conquerors over evils.

“Sato came as a result of death, pestilence, evil  and all sorts of unwholesome situations in the community, and as a result, the oracle decreed that there should be a twin drum that should be beaten so that the evil spirit could be driven away,” he stated.

According to this LASU post graduate diploma student of Theatre Arts, the history of the drums is closely woven to the history of Badagry community itself.

While he admits that such history is fast reclining in the memories of the people of the community, Houngbe still remembers some of the details that led to the forming of the Sato Drums, vividly.

Giving the historical background of the drums,  Houngbe narrated that in the days of yore, the people of the community, called Badagry, were one.

“We had one lineage. We migrated from the Middle East, down to Ethiopia and from there  to Aja. Thereafter, we landed here. Of course you know that migration has always been part of man. That place called Aja is now Republic of Benin, before our great grand fathers later settled in Badagry here.

“The history of the drums  can, therefore, be traced to as early as the 16 Century, when both young and old, who had settled here, were dying without  a trace to the cause of deaths. Nobody knew the cause of the death. The farmers then  could not harvest what they had planted and it was one misfortune on the other.

“So, the elders came together to consult the oracle about what’s happening in the land and the oracle said there’s a mighty snake, called Othan, in Badagry language, living in the hallow of a tree called Ajorohunti, that was wrecking havoc on the community.

“The oracle insisted that not  until the mighty tree was cut and its wood, used to make drums and the drums, constantly beaten, would the community overcome those challenges facing it at that time.

• In Abuja, IgbuIchi is reborn

“This was obeyed. And, once the snake heard the sound of the drums, it would run away. Sato was derived from the word ‘to be washed away’, that is for the evil snake to run into the river and go forever (o ku lo ni Sato bo yi),” he stated.

Houngbe, however, added that the only thing that has changed, today, concerning the drums, is the fact that unlike in the past when the only people, qualified to beat the drums, were able-bodied young men, who must be orphans, those without one of the parents, and not necessarily an orphan are free to beat the Sato drums.

According to him, the community, through ‘spiritual buy-out’, has been able to amend that law and make it flexible, so as to make the Sato drums relevant in today’s fast-changing world.

Houngbe also explained that the decision of the community to adopt the drums as its official symbol has also gone a long way in explaining how significant these traditional drums are to the people of the community.

“These drums you are seeing are the  official symbol of the Badagry kingdom because they are treated as sacred and  very important to the entire people of this community. You can see, it’s male and female, because the world we live in comprise of the masculine and feminine gender. It is our way of depicting humanity and universality,” he added.

Interestingly, the sacredness of the drums is also seen the inscriptions all over them, and which are not without their history.

“The drum is carved from Ajorohunti, a mighty, gigantic tree, and inscription of reptiles, snake, fish, alligator and others tell the story of where the community was coming from.

“The cowries you are seeing on the drums are symbols of prosperity. It is called ‘qwasi’ in our language, which simply representsprosperity. What it  means, in this case is that once the land is cleansed, as expected, through the Sato drums, there will definitely be prosperity,” he added.

The post In Badagry, Sato drums hold life, communal prosperity appeared first on Tribune.

Residents in 50 communities in Ona Ara Local Government Area of Oyo state are at present getting set to dissolve their forced marriage with generating sets as the 14 years blackout in the communities is about to become history. YEJIDE GBENGA-OGUNDARE who visited the community reports that expectations are high and the people cannot hide their excitement at the prospect of lighting a bulb without the cacophony of generating sets permeating their community.

For 14 years, life for people in over 50 communities of Ona Ara Local Government Area of Oyo state has been like a long moonless night; a community which lived without the brilliance or illumination giving the aura of the fall of a meteor. The people live in a weary community where candle and light beams reign supreme from dusk to dawn and only those that are financially buoyant can afford the cost of powering their generating set frequently.

From Olorunsogo to Akanran, Olorunda, Muslim, Olomi, Arometa, Olosunde, Ojebode, Gbada-Efon, Jigan, Odeyale, Origbo, Lanleyin, Arotedo, Arotedo Oke odo, Owaran, Alagbaa, Idi koko, Agbeja, to Oluku and many others, it has been a long 168 months of darkness. And for residents, especially artisans, to earn a living in the dim world that their community became is a herculean task.

The continuous absence of power supply is a plight that has sent many out of the area. And according to Kazeem (surname withheld), a mechanic who moved to the area four years ago, the absence of light has made many poor as economic situation in the community is almost grounded.

“I moved to this community four years ago and I can confirm that things are getting worse every day. More businesses are closing down due to the light situation and economic activities are at low ebb. Though the economic situation in the country is in stringent condition, it is worse in our area because of the light, most small businesses are closing up regularly because they can’t afford sustaining them without light. Poverty thrives and many people have moved out, in Amuloko community, there are very few tenants, only house owners remained in the community because they can’t abandon their properties,” Kazeem stated.

To many that spoke with Nigerian Tribune, life is a continual maze of frustration and trauma as though they belong to one of the biggest and oldest local government in the ancient city of Ibadan, the Oyo state capital, living without light in this era of technological advancement is just like living in isolated in the midst of a community. And the complete blackout and resultant dive in social and economic activities in the area has continued to discourage prospective tenants, home owners and even people with business concerns from moving in.

Ona-Ara Local Government is a historic council which could be traced to an agitation by its founding fathers that too much emphasis was placed on urban areas to the detriment of the predominately agrarian rural communities after the creation of Oluyole Local Government. They had argued that they were cut off from all development projects and their lives were not touched positively by the government at the headquarters in Idi-Ayunre then.

And in 1989, the Military Administration of President Ibrahim Babangida created Ona–Ara Local Government out of the Old Oluyole Local Government with the headquarters at Akanran which was strategically chosen as the headquarters due to its central location with road networks linking other communities in the eleven wards of the Local Government before the creation of Local Council Development Areas (LCDA) by Senator Abiola Ajimobi last year.

It is therefore an aberration to the people that as important as their community is, they are living in darkness. But it wasn’t like this in the beginning; they used to enjoy power supply like all communities in the city until one act of vandalism turned things around. Though various narratives were given but the recurring theme is that some people vandalized the substation supplying power to the area.

Some stated that the community protested an outrageous bill while others said it was during the subsidy riot of 2012 that the vandalism occurred. The vandalisation of the substation that serves a part of Ona Ara, Oluyole, South-East, North, North East and Egbeda local government areas, totaling about 200,000 community members and burning of 11 vehicles belonging to the defunct Power Holding Company of Nigeria (PHCN) Plc then was to some a natural part of riot but after the incident, the residents have come to terms on how dependent they are on electricity and its importance to their socioeconomic life, having suffered for than singular act for about 16 years.

Nigerian Tribune learnt that not only did they vandalise the substation, 20 drums of transformer oil, computers and office equipment at the business unit of the substation were also carted away, leaving the substation in ruins while the residents continue to suffer untold agony as a result of the destructive act of some ignorant people.

According to Mr Isiah Toogun, a resident, some people who may not even be residents of the community in the guise of riots attacked the substation, put the community in darkness and left residents to suffer the consequence of their senseless actions by turning a peaceful protest into an act of vandalism.

In 2014, tired of not having light for two years with socioeconomic activities suffering, residents of Ona Ara local Government marched to the headquarters of the Ibadan Electricity Distribution Company (IBEDC) located on Moshood Abiola Way at Ring Road to protest being blacked out for such a long period. The protest did not solve their problem as they were humbly informed that the situation goes beyond switching off their power supply for vendetta.

The officer that attended to them educated them on the need for patience as the Olorunsogo substation which was destroyed in the wake of the 2012 nationwide protest was critical to the return of electricity to their areas and the sum of N131 million was required to bring the facility back in operation.

And over a decade of complete darkness, residents have now realized how dependent on electricity the community is; phones can’t be charged, businesses can’t operate, ironing of clothes is a luxury, pumping of water can be done by few households, few can keep food in the refrigerator for preservation and virtually all residents are groaning under the heavy burden of powering the small generating sets that most of them could afford for the long years they have been in darkness.

A resident even attributed the insecurity in the area to the blackout adding that some youths in the area use the cover of darkness and loud noise of generating set to perpetrate evil while many have left their vocation to become okada riders when they couldn’t sustain the businesses without power.

“People have moved out of this area because of the blackout; tenants especially. Even some landlords moved out because of this problem. We had to reduce the house rent in the community because tenants were not coming to this area. When people did not come to rent houses, we had to do what the few that came wanted,” another resident said.

Businesses aren’t the only ones affected, it had taken the conscious efforts of community leaders to avoid religious crisis due to the noise of generating set from churches during vigils.

Today however, the story is about to change and there is a ray of hope for the people of Ona Ara Local Government as a philanthropist has decided to wipe their tears and the Ibadan Electricity Distribution Company (IBEDC) is set to make constant electricity available to them.

The breakthrough out of darkness which has promised to put an end to their marriage of necessity with generating set is the result of Ona-Ara Local Government Flag-Off of the resuscitation of the Amuloko-Akanran Electrification Project on September 17, made possible by a business owner in the community, Engr. Dotun Sanusi, the Chief Executive Officer of Ilaji Stadium and Resorts Center and Ilaji Farms.

Engr. Sanusi has committed himself to the project and is ready to spend N40m to ensure that darkness becomes a thing of the past in the community in collaboration with the IBEDC. And to celebrate the good news and prove that the end of darkness is in sight, a formal launch of the resuscitation was held last week with all stakeholders and dignitaries which include the Alakanran of Akanran, Oba Oladipo Obisesan and his entourage; the President, Ona-Ara Development Union, Mr. Kola Bolomope, executives of the local government council and representatives of institutions present.

The Chairman of Ona-Ara local government, Hon. Buliaminu Ogundele, was full of appreciation to Engr. Sanusi for his constant and consistent philanthropic gestures which he said has done a lot to boost socio-economic activities in the council. He stated that he explored the relationship with Engr Sanusi as a result of Senator Ajimobi’s advice during the swearing-in of caretaker chairmen in the state to partner with illustrious sons and daughters in their respective locality, adding that this gave him the confidence to visit Engr. Sanusi in his farm to seek for his assistance towards the development of the council.

He said, “Ilaji Farms has been in our midst over six years ago without being visited by any political appointee in this council but upon assumption of office as the then caretaker chairman, part of the duties I embarked upon was to pay a courtesy visit to Ilaji Farms to solicit for their assistance towards the development of Ona-Ara local government as a whole and Amuloko-Akanran axis in particular.

He described the flag off as the commencement of efforts to restore light.

In the local government, particularly in Akanran and environ, adding that the condition given by Engr. Sanusi is that no individual will be given money for the project as it will be direct payment to contractors.

The Chairman of Akanran Electrification Project, Mr Muyideen Abiola, on his part assured residents of the communities that the money generated by his committee will be judiciously spent, adding that no one will use proceeds for personal gains. He further debunked information that he collected 40 million naira from Engr. Sanusi, adding that every his pledge to finance the project has been translated to action from the first day the committee members held a meeting with him as he had bought over 192 electric poles and other things required.

“Ilaji is responsible for the development and the cost implication, he has bought over 192 poles and we are grateful to him, he started the process immediately, just under two weeks and the poles are about to be erected,’ he stated.

Speaking with Nigerian tribune, Pa Reuben Olugbemiga, a community leader in Akanran stated that a committee was set up in February from across all affected communities and they decided to go round to seek for help. “We first went to IBEDC and they were willing to help us but they told us that that we can’t do it alone because of the cost implication and suggested we seek help. But they gave us officers to go round the community to see what needed to be done as the first step; they found that we will need 199 poles and about N36m to make things work again. They also helped to check the transformers to ascertain if they will still be functional as some have been vandalized.

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“So at the first meeting of our committee, the idea came up that we should approach the regulatory body. So, we wrote a letter and took it to both IBEDC and Electricity Regulatory Commission to tell them our plight as a community.

“IBEDC was very helpful, so after we found out the cost, we wrote to dignitaries, political office holders and people we think could help so that they can collaborate with IBEDC but nothing came out of the letters until we were taken to Ilaji farm owner, Engr Sanusi and under two weeks, work has started,’ Pa Olugbemiga explained.

And on its part, the IBEDC has been doing its part to mitigate the suffering of affected communities as part of its resolve to change lives and sustain businesses.

The IBEDC management had sent its representatives to meet with some community leaders where it gave assurance that it will do its best to solve their problems though it was inherited. Three months after the February meeting, IBEDC commissioned its project to restore power supply to some communities that have been in darkness on June 29.

IBEDC’s Head of Technical Unit, Engineer Carl Aquino, had explained during the commissioning that the substation was designed to deliver power to about 30,000 customers who are affected by the damage done to the substation of PHCN in 2012, adding that as distribution of power progresses, more people would come in to apply as legalised customers and for the pre-paid metering installations.

“For the meantime, two 15MVA will be sufficient for the people. But in the future, there might be need for additional loads. The area is big enough to even accommodate a generating plant. We want to serve our customers, especially our legal customers, those that applied for electricity and those that are not legally connected. That is, those that are yet to apply for service, and are liable for disconnect,” he said.

IBEDC’s Head, Branding and Communication, Angela Olanrewaju, had said that the commissioning of the project was in fulfillment of the management’s promise and the commitment of the company to satisfy its customers.

“We are delivering on our promise so that our customers who have been without light for almost three years can enjoy power supply, which is their right. We will commission the project to deliver power to about 30,000 customers who are affected by the vandalised transformer,” she stated, charging members of the community to meet their end of the bargain and pay for the power distributed to them.

On the ongoing Akanran electrification project being sponsored by the community through Engr Sanusi, she told Nigerian Tribune that the Regional Communication Officer is the one that has the information and can comment on the issue.

On his part, the IBEDC Regional Communication Officer, Frank Williams stated that he will get back to Nigerian Tribune on the development, what his organization has done to help or whether there will actually be light in Akanran or if it is a mirage but he had not replied by press time.

But for the inhabitants of the 50 communities, the light at the end of the tunnel of darkness is already evident.

The post Hope rises as 51 Ibadan communities end 14-year blackout appeared first on Tribune.

The Olorunborun is a remarkable day in the life of both Ado Ekiti as a community and its indigenes. That day marks the new year of the people and they gather in their numbers under a designated Iroko tree at the palace of the Ewi of Ado Ekiti to receive their returning warriors and pay homage to their traditional ruler. And that marks the beginning of Udiroko.

Today, the Udiroko Festival has grown to huge proportions and has become an avenue for the people of Ado Ekiti to regroup, pray in thanksgiving, plan the new year and seek ways of further improving the town. Thus, to every Ado Ekiti indigene, Udiroko is a day to look out for every year, and when the occasion is announced they’d turn out in your best clothes to the palace to listen to their king, learn more about the developments in the community and generally make merry.

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On another plane, the celebration, which is as old as the kingdom itself, presents the people the opportunity to see their warriors and military chiefs and the king’s wives (Oloris), led by the Eyesorun. In the early days of the kingdom, the warriors were said to have used the opportunity of Udiroko to showcase their prowess and a fair for their spoils of war.

Also, in those days and up till today, the common snack for the festival is walnuts, which are freely distributed among the people as food at the palace arena. The walnuts usually get to the people after the address of the Ewi, which often marks the highlight of the festival.

Before the address by the Ewi, his wives, known as Oloris, would file out in their splendour to sing the praises of their husband. They accompany the Eyesorun, who would lead the drum-carrying queens to the arena for the session, which is regarded as a moment of solemnity. The Oloris are followed by the traditional chiefs from the three Quarters of Oke Ewi, Odo Ado and Oke Ila. Then honourary chiefs, prominent sons and daughters and dignitaries also pay their respects to the Ewi.

This year’s festival was unique as it marks the last time Chief Ayodele Fayose, the Apesin of Ado Ekiti, would celebrate the Udiroko Festival as a sitting governor of the state. Governor Fayose had also led other honourary chiefs to the festival. The touch of modernity has also impacted the ceremony.

The people of the state capital, in their thousands, had defied the rains that had poured ceaselessly in all parts of Ado Ekiti that day and had thronged the palace to enjoy the display of rich culture and undying tradition on parade. They had the confidence of the roofed palace amphitheater and had defied the downpour to wit hipness the celebration.

The Ewi, Oba Rufus Adeyemo Adejugbe Aladesanmi III, noted in his address to the people that the festival had received the touch of modernity and that the major thrust of Udiroko in the contemporary times was the issue of development of Ado Ekiti, which he said had grown from a district headquarter in colonial period to a local government headquarter and now a state capital.

Oba Adejugbe used the occasion of the 2018 Udiroko to rally indigenes and the entire citizenry to ensure massive development of the kingdom in the areas of infrastructure, commerce, education, social development and elevation of royalty to higher spheres of influence.

The monarch had stated that key projects in Ado Ekiti, such as the Faculty of Law building at Ekiti State University, Ado Ekiti (EKSU); palace amphitheater, palace hall, official king’s quarters in the palace, the new Erekesan (Oba’s) Market nearing completion, among others were fruits of previous Udiroko festivals.

The Ewi hailed Governor Fayose for executing landmark projects in his palace like the hall, amphitheatre and other infrastructure in the town, including the flyover and the new Oja Oba market.

Oba Adejugbe said: “Forever, the name of Peter Ayodele Fayose will not be forgotten in the history of Ado-Ekiti. You have done these for yourself and in the future, people will be asking who did these and they will answer that they were done by Peter Ayodele Fayose.

“You did it during my reign but in your name and I pray that as you leave, everything you brought here, wife, children and property will not be lost.”

This year’s Udiroko was chaired by eminent legal icon and the founder of Afe Babalola University, Ado-Ekiti (ABUAD), Chief Afe Babalola (SAN), the Aare Bamofin of Yorubaland, who, in his speech, described Udiroko as a veritable platform for the people of the town to remember the tradition and culture of their ancestors.

Aare Afe Babalola (SAN), however, expressed regret that some activities of those he said were “enemies of progress” had eroded great virtues of Ekiti. He also decried what the said was the upsurge in criminal activities in the state such as robbery, daylight killings, stealing, destruction of property, saying these were “alien to Ekiti.”

The Ado Ekiti indigene decried the lack of a motorable highway; absence of rail lines, airport, steady electricity supply and lack of water as issues that would continue to deny Ekiti the inflow of investors. According to him, the development of Ekiti was the responsibility of both the state government and the people, saying they must all join hands to lift their home state.

Oba Adejugbe had, in his speech, praised Chief Babalola (SAN) for siting ABUAD on Ado Ekiti soil, saying the University was “one of the best in the world.”

The winding down of the Fayose administration on the 16th of this month was seen by many as one of the motivations that drew unprecedented crowd to this year’s edition of Udiroko. Fayose’s special homage to the Ewi had drawn a special admiration and applause of the crowd at the palace grounds.

Governor Ayo Fayose, in his speech, noted that the various developmental projects his administration executed in Ado Ekiti would continue to speak for him long after he might have gone as governor.

Fayose praised the people of Ado-Ekiti for their support during his tenure and stated that their support resulted in the construction of legacy projects in the town. He promised to allocate shops to market women displaced by the construction of the new Erekesan Market including “pepper and vegetable sellers”.

The governor said:  “I will give the shops back to the poor people who are interested in them and this will be backed with valid documents. The pepper sellers, the vegetable sellers will regain their shops back.

“I gave you my word that I will perform and work for you and to the glory of God, I have performed. To the glory of God, I came, I saw and conquered; I came, I saw and I conquered. I will tour round the state to say thank you to the people.

“I would still have left he office of the governor anyway, even if my deputy, Professor Kolapolp Olusola Eleka, had been declared winner of the election. However, I urge you not to fight with anybody. Continue to sing the song of praise. By the grace of God, the glory and plunder of Zion shall be returned.”

The official Ado-Ekiti anthem was launched and relayed at the festival. The new anthem would be sung at public functions henceforth in Ado Ekiti kingdom.

The Udiroko day signaled the grand conclusion of a week-long array of activities which had included interdenominational Christian orayers; traditional games, Ewi Football Cup competition; health care, walk, lecture and others.

The post In Ado-Ekiti, Udiroko Festival fosters communal development appeared first on Tribune.

Though the annual Olojo Festival in the ancient city of Ile-Ife has remained a melting point for tribes, races and celebration of the rich Yoruba cultural heritage, this year’s festivities held within the Oduduwa House, where the palace of the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi is located was unique with glamour and finesse which further added global appeal to the historical event.

The weeklong celebration which climaxed with the adorning of the age long “Aare Crown” believed to have descended from heaven centuries back succinctly brings to the fore the mystery surrounding the beaded crown, which is worn once in a year by the Ooni.

A retrospective look into the advent of Olojo Festival indicates that it is a sacred event that commemorates the descent of Oduduwa to Ile-Ife. It is historically tied to Ogun, the quintessential deity of iron and truth who is the father of modern science. Ogun, the Yoruba deity of iron, is regarded as the pathfinder.

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There is no disputing the fact that Yoruba’s cosmology showed that Ogun charted the way for Oduduwa, the progenitor of the Yorubas and other deities. From this perspective, Olojo Festival is therefore meant to commemorate the period Oduduwa and other spiritual deities descended on earth.

From the foregoing, it would not be out of place to conclude that Olojo  is a landmark event that predates the existence of mankind, signalling the establishment of mankind on earth, through the source–Ile-Ife, the land of expansion.

The celebration of Olojo usually spans two weeks, including seven sacred days of programmes of events referred to as Idijo, meaning the determination of sacred dates, which is done during the first week of August (Osu Ogun)—the month of the pathfinder deity. This is followed by Gbajure (signalling the commencement of Olojo Festival) a week before the actual date of Olojo, when a reigning Ooni would wear the Aare Crown.

Two days after these events, the Oonirisa would go into a state of physical and spiritual seclusion with his ancestors, the esoteric beings and Almighty God for five days during which he would abstain completely from engagement with any mortal. The traditional ruler would come out of seclusion on a Friday, referred to as Ojo Ilagun, a day of earth cleansing with the Ooni’s terrestrial message to the world.  The earthly symbolic conviviality is usually on Saturday, the Okemogun day, which is the day that the traditional ruler adorns the Aare, the sacred beaded crown.

But one mystery about the Aare Crown, which has eluded the comprehension of ordinary humans is the weight of the beaded crown, which one of the palace sources told the Nigerian Tribune that is more than 50 kilogrammes, thus making it a herculean task for the Ooni, who must adorn the elegant crown from his inner chamber in the palace to the Okemogun shrine to complete the traditional rites and other spiritual requirements for the aesthetics of the festival. The festival usually attracts local and foreign tourists, including traditional worshippers of Yoruba descents from Brazil, the United States of America, Cuba, Trinidad and Tobago, Egypt, Saudi Arabia and other parts of the world.

According to the source, who pleaded for anonymity, the task of wearing the Aare Crown by the Ooni every year can be very daunting, taking into consideration the overbearing weight of the crown and need for the traditional ruler to trek long distance from the palace to Oke Mogun shrine.

He, however, added that the Ooni must be spiritually fortified to bear the intimidating weight by those saddled with such responsibilities within the palace court, saying the moment the traditional ruler emerges with the crown, there would be sporadic firing of dane guns, which would somehow lighten the weight of the crown to enable the traditional ruler forge ahead in fulfilling the annual and compulsory obligation.

Nonetheless, findings by Nigerian Tribune indicated that the weight of the beaded crown would still be heavy for the Ooni to carry such that a close look at the mien of the Ooni may seemingly radiate the pain and sacrifice for the sustenance of undying traditional heritage, that had placed the Yoruba race in the South West in vantage position holding the ace in the preservation of African customs.

Meanwhile, last Saturday’s grand finale of the festival aptly showcased the class, finesse and dynamic features introduced by the organisers of the event to further boost its local and international appeal to individuals of diverse cultures and traditions that converged on the ancient city of Ile-Ife to catch a glimpse of the colourful displays by adherents of Sango, Ogun, Orunmila, Obatala Osun and other deities, who paid homage to Oba Ogunwusi who majestically sat on a higher platform on a modern stage, constructed for the festival.

Speaking during the festival, the Osun State governor, Rauf Aregbesola said governmental institutions, relevant stakeholders and Nigerians must strive to preserve the nation’s cultural heritage now and for future generations, adding that African culture, most especially in the South western part of Nigeria was germane to “our distinct identities which must not be lost to dynamism of western civilisation and other global trends.”

Represented by his special adviser on tourism, Mrs Taiwo Oluga, Aregbesola maintained that “this remains an important condition to ensure that the identities of the races in the country were preserved for coming generations.”

Oba Ogunwusi, who was accompanied on a symbolic movement to Ogun shrine near his palace by the wife of the Ogun State governor, Mrs Funso Amosun, local and foreign tourists, prayed for the sustenance of prevailing peace in the South West, Nigeria, the African continent and the global community.

The post Olojo Festival: Still a melting of culture, fanfare appeared first on Tribune.