The award of the contract to expand the Ibadan-Ijebu Igbo road, abandoned 25 years ago, was greeted with applause following the Federal Government’s effort. But checks by TUNDE BUSARI who recently toured the site of the project raise concerns on the viability of the project.

Standing beside the popular Academy interchange on the Lagos-Ibadan Expressway was a billboard announcing the construction of the long abandoned 45-kilometre Ibadan-Ijebu Igbo road by the Federal Government of Nigeria.

When the board was erected on the spot months ago, the joy of the public knew to know bounds as drivers, commercial motorcycle operators and petty traders doing business at the junction, poured encomiums on the Federal Government under the leadership of President Muhammadu Buhari.

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They unanimously submitted that their long observed prayers had finally been answered and looked forward to the completion of the Ibadan-Ijebu Igbo road which was first promised to be dualized in 2013 by the then Minister of State for the Federal Capital Territory (FCT), Olajumoke Akinjide.

Nigerian Tribune gathered that the minister had made the promise on the occasion of merit award conferred on her and seven other indigenes of Ibadan by the Central Council of Ibadan Indigenes (CCII) where she assured that the project would be executed to halt the hardship faced by the residents.

Till the government Akinjide was serving expired two years later, there was no sign that the promise would be respected as nothing was heard from government quarters afterwards.

But since the billboard emerged on the expressway, the work had started. Just about five minutes’ drive to Ona Ara Local Government is enough to see the progress of the project with houses on both sides of the Ibadan-Ijebu Igbo road being pulled down for the expansion.

Our reporter had a fair share of the pains which the dwellers of about 15 communities on that road endure on a daily basis. The communities include Olunde-Olomi, Ayegun, Arojeka, Apadi, Olode, Olojuoro, Akinbade, Agbeja, Okehinde and Bvonowen.

Though a section of the Ibadan-Ijebu Igbo road from Ibadan was tarred during the administration of the late governor of Oyo State, Alhaji Lam Adesina between May 29, 1999 and May 29, 2003, 85 percent of it is in a deplorable state.

A community leader, Alhaji Biliaminu Adio recalled the excitement of the community when the government of Lam Adesina was laying asphalt on the Ibadan-Ijebu Igbo road, saying they had thought that end had finally come to the suffering of the people in the villages who found it difficult to bring farm product to Ibadan.

“But after Lam left office, the Ibadan-Ijebu Igbo road was left to deteriorate. Since then, we have accepted our faith and moved on with our lives. If we don’t see the Ibadan-Ijebu Igbo road constructed in our lifetime, maybe our grandchildren would witness it,” the extremely unhappy septuagenarian told our correspondent.

Recently, a Lagos-based construction firm which is contracted to execute the construction project issued a release in which it updated the public on the contract involving five sections that connect Oyo and Ogun states.

The Project Manager of the company, Ade Adedeji explained the details of the work, including the construction of a major 45-metre length bridge at Olomi, a bridge which also is 14 metres wide. Adedeji, in the said release, also gave a clue on likely challenge envisaged in the course of construction.

“Barring all odds, the project, which has completion period of two years, will be delivered as expected. The major challenge will come from the villagers but so far, we have enjoyed their support,” he said.

Despite the reservation, he assured that the work would be delivered within the stipulated timeframe with a view to breathing life to the route and improving economic activities. But when our correspondent toured the route last Saturday, the finding was a contrast to the optimism expressed by the manager.

Though a few miles after a village known as Bvonowen in Ijebu North Local Government Area, clearing of bush had commenced with two caterpillars parked at different spots of the Ibadan-Ijebu Igbo road, the pace of work has not impressed the villagers.

One Jonathan Adamu Jonathan, a Benue State indigene, said he could not accurately say the last time he saw the caterpillars working on the Ibadan-Ijebu Igbo road. Jonathan, who works as labour in a farm, acknowledged the seriousness of workers in the beginning but lamented the current state at the site.

“I can’t say what might have happened but when work like this stops like that, there must be a reason. But we may not know the reason. You may move closer to one of the caterpillars and guess the last time it worked,” the outspoken dark man said.

Remarks by other villagers were not totally different from that of Adamu. At Akinbade village, a woman, Mrs Airat Salami, said all she could remember about the project was the time construction workers were measuring lands, telling them that work would soon start on the Ibadan-Ijebu Igbo road.

“But that was the last we saw of them. I am even surprised that you came here all the way from Ibadan for the work we don’t see,” he said.

A policeman, whom our correspondent met and engaged at one of the check4points at Ayegun end of the Ibadan-Ijebu Igbo road, offered a clue on what might have delayed active work on the Ibadan-Ijebu Igbo road. The ebony black, who did not want his name in print, suspected paucity of fund as one of the reasons and also cited alleged sharp practices involved in securing contract jobs in Nigeria.

While he was not specific, he said he did not believe a claim of completing the project in two years. “I am happy that you are just returning from there. I am also happy that you crossed the Oyo-Ogun State boundary. Then you must have seen the enormity of job to be done on that road. It is our collective joy if the Ibadan-Ijebu Igbo road is completed on time but, with the pace of work we have seen so far, it is doubtful,” he said dismissively.

A project analyst, Mary Ikande, argued that only a few of the projects being implemented in Nigeria get completed on time, pointing out that most times work gets stretched beyond the planned duration.

As a result of poor planning, she added, it tends to take much more energy, money and time to realize the plans being set out, suggesting that officials responsible for carrying out the projects often miscalculate all that it takes.

According to her, Federal Ministry of Works is responsible for the design, construction, rehabilitation and planning of road networks, including distribution of large contracts throughout the country and controls the execution of projects.

“In the construction industry in Nigeria, there are many examples of projects that have been swiftly launched but never completed; most of the time the contractors do not even return to them. This raises an important question – what is the point of starting these projects in the first place only to waste money and energy? These situations are especially seen in government projects because there is corruption and political problems in administrative apparatus,” she noted.

In spite of public indifference, Adedeji disclosed that the project is under the supervision of the Ministry of Power, Works and Housing, adding, “barring all odds, the project, which has completion period of two years, will be delivered as expected. The major challenge will come from the villagers but so far, we have enjoyed their support.”

The post 25 years after: Will FG conclude expansion of Ibadan-Ijebu Igbo road? appeared first on Tribune.

Markets and shops were shut last Wednesday in Akure for the annual Amole festival. HAKEEM GBADAMOSI writes on the importance of the festival to Akure people.

Economic and social activities were grounded in the ancient town of Akure, Ondo State capital, last Wednesday, 12 September, 2018, as shops and commercial centres were closed down to observed the annual “Amole festival” meant to offer special prayer for both indigenes and residents of Akure community and its environs.

The age long festival which was preceded by another festival, known as Aheregbe was observed some few weeks ago, which also abhorred opening of shops, buying and selling while the paramount ruler of Akureland, the Deji of Akure, prayed for youths, pregnant women, and indigenes of Akure, both at home and abroad for prosperity.

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Apart from the restriction of commercial activities on this special day, social activities such as burial or drumming was not allowed on during this festival and above all no creditor should demand from the debtors money owed, all in the spirit of love and peace for the people of the land.

However, before last Wednesday festival, traders and marketers had been duly informed across the state capital about the annual Amole festival.

The palace had issued a statement, signed by the Chief Press Secretary, (CPS) to the Deji of Akure, Mr. Michael Adeyeye, who notified the traders and leadership of markets about the closure of markets in order to observe the annual Amole festival. According to Adeyeye, the closure of the markets became necessary as part of the age-long tradition in observing the annual Amole Festival.

Speaking on the importance of the Amole and Aheregbe festivals, the community spokesman, the Asamo of Akure, Rotimi Olusanya, said the two festivals among others were necessary for peace to reign in the land.

While giving the historical background of the festival, he said “This festival originated from Oba-Ile. But there was a time we needed an oba and a king emerged from a neighbouring town, Oba-Ile, in the present Akure North Local Government Area of the state, but because he was a prince at Oba-Ile and at the same time entitled to the stool of Deji of Akure.

“When he was coming from Oba-Ile to rule in Akure, one of the conditions that he gave was that the festival which was being celebrated at Oba-Ile must be celebrated in Akure annually. Not that alone, he asked for permission from the Oloba of Oba-Ile that he should be given some chiefs to accompany him to Akure. So, out of the chiefs that accompanied him was Ejemikin. We have Ojomu; they were part of the chiefs that accompanied Oba Obagbiyi from Oba-Ile to Akure. We called the monarch Obagbiyi.

“It is a norm whenever we are celebrating the Aheregbe festival that there will be no buying and selling and we cannot restrict it to the oba’s market alone. Throughout Akure, during that time of the celebration of the festival, there must not be buying and selling. That was the reason for the closure of the shops.”

He, however, said the Amole festival is celebrated by blacksmiths and some chiefs and the Deji of Akure while the Onisibi who are the custodians of the tradition also ensure compliance on the closure of markets but had to be celebrated in the palace.

Some traders, who spoke with Nigerian Tribune, said they are used to closure of shops during the annual festival. Mr Samuel Chukwudi, who has been living in Akure for over 30 years, said the day affords him the opportunity to rest, saying “except Christmas, I come to my shop every day, even on Sundays after church.

“We usually observe this festival as a sign of respect for our host community and since they have explained to us that this is a day set aside to pray and bless both the indigenes and residents of Akure, we cannot but obey the stay at home order.”

However, another Igbo trader, Victor Akaraka, was of the view that the closure of shops during the festival usually causes serious setback to businessmen, and said “since it is part of the culture of Akure people, we have to comply. But as businessmen, it is really affecting our businesses.”

Another trader, Iyanuoluwa Daniel, who said such tradition should be abolished while prayer session should be organised periodically rather than closing markets, noted that the closure paralyses economic activities in the town whenever the traditionalists celebrate these days.

She however recalled that most traders had to comply with the directives, noting that during the last celebration of Aheregbe festival last month, the owner of an electronic shop who attended to customers against the order of the palace paid through his nose as he was heavily fined while the shop was temporarily sealed with palm fronds.

But Asamo said “as far as I am concerned, it is when we have peace that we can talk of economic growth. If we don’t have peace, we cannot have time to go to any market because those festivals that we are celebrating are for the peace and progress of the town.”

He said out of the 24 festivals celebrated in the town yearly, only two” Aheregbe and Amole usually lead to the closure of markets and shops.

The post Akure holds Amole festival to offer prayers, seek better communal ties appeared first on Tribune.

The Olu of Itori Egba, Oba AbduFatai Akamo is the architect of what is known as the Progressive Obas Forum in Ogun State. How he came up with the group, comprising traditional rulers in six local government councils, was the subject of discussion in this interview by TUNDE BUSARI shortly before his 58th birthday on October 1.

Can you shed light on the conception of the Progressive Obas Forum?

The idea of the council was the product of my thinking on how to foster more unity among traditional rulers in Abeokuta North, Abeokuta South, Ifo, Ewekoro, Obafemi Owode and Odeda with a view to impacting positively on the society.

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The idea (Progressive Obas Forum) was given life in December 2017 and the council was inaugurated in May 19, 2018, and since then we have done our best to be strict with that purpose for which the council was formed. I realized the strength is unity, hence my little effort in championing that course. I am very delighted that members of the council also see what I see. Today, the government does not only recognize us, the government also follows what we do and listens to what we say on issues affecting the public. Through us, government knows more about problems being faced in rural communities. In a nutshell, we are like a bridge between the ruler and ruled due to our proximity to the two. We have formed a synergy and the synergy is working well, even working beyond our expectations.

How can you describe the role played by the Oloris in the palace?

Let me throw the same question back to you by asking ‘how can you describe the role played by your wife in your home?’ An Olori is first a wife before she is Olori. Don’t forget she was not married an Olori. She might not even come from royal family. What am I saying? An Olori is a wife, a mother and when God elevates her husband to the position of Oba, she becomes Olori. I must tell you that the Oloris play different roles in the palace. One important role they play is conducted behind the scene. That is, they are behind the curtain helping the Kabiyesi out on matters that involve women in particular. But there must be love between the Kabiyesi and Olori for her to sincerely play that role well. You can’t just imagine an abused wife to offer useful advice to her husband. Love must be there because it is most paramount in human relationship.

What is the place of your Olori in your scorecard?

Isn’t that a personal matter? I think we should not go into that because if I go into it, you are simply taking me back to where we were before I became the traditional ruler. My Olori is an integral part of me and my modest history, a fact which is not hidden. That is how God has designed it, and we thank God for designing it so. I should not be seen to engage in flattery. That is why I will not go into details. But I am confirming to you that she has always been a pillar of support.

How do you feel sharing same birthday and year with Nigeria’s independence?

How I feel is not as important as how thankful I am to God who created me through my parents. I am, naturally not a birthday freak person, one who goes extra mile because of birthday. But I must say that I always use my birthday to reflect, to take the stock of how far I have gone in the journey of life.

In your reflection, what did you see?

What I saw while I was meditating, especially in the morning of my birthday, was a person who has done his best within his capability to do something different for himself and his people. I saw myself as one, who has lived a life of blessings, a life of fulfillment and a life full of stories to tell. But above all, I give glory to God for where he has taken so far.

At 58, what has life taught you?

When I was growing up, I was a focused young man with my eyes of a bright future in order to compensate the struggle of my parents over me. And when I grew and found myself doing well in my chosen profession, I always saw myself as a privileged one because I believe that only God distribute wealth according to how he wants it. For him to have counted me among the privileged ones who can eat three square meal, I always give glory to him. Without mincing words, my past 58 years have been years of different lessons, particularly lesson in humility and lesson in sense of appreciating God. And I am thankful to those with whom we journey together to reach this age. Honestly, the whole things look to me like yesterday.

You are often surrounded by youths who appear to believe in you. What do you tell this young blood?

I consider it a compliment describing me in such superlative. I must say that I am a believer in the youths. I am also a youth, if you can permit me to categorise myself such. Basically their being with me is their own way of washing hands with the elder. I love seeing them around too because the future we always talk about belong to them. They should not reduce themselves to tools used to cause unrest in the society. They should believe in themselves and know that they also have brighter future, if they are focused. They should use the immediate past President of the US, Barak Obama, as an example of what youth can become if they are focused. There are many other examples in our own environment to emulate instead of offering themselves to the services that would not add to their value.

How would you describe a 50-year old calling himself a youth?

That is a funny and sad aspect of our life here. A 50-year old should be preparing for retirement. But because of the state of our economy, you see a 40-year old still seeing himself in the picture of a 20-year old. The truth remains we can’t cheat nature. Once you cross certain age bracket, it is irreversible forever. I can only advise our youths to be focused as I have said earlier. They should start the race of their life early before it is too late for them.

Given your interest in the youths, what have you done to walk your talk?

I don’t think it is fair to embark on self-glorification through the media. I think, whatever one does in that direction should be treated as private matter. That has always been my guiding principle. We should learn how to be humble in giving to the underprivileged. The beauty of it is that the youths we are talking about are not underprivileged. They are like you and me but who need encouragement and inspiration to do well in life. For instance the Ofa bank robbery incident was carried out by a set of youths who had submitted their life for evil acts. I will continue to inspire the youths because doing so is an act of God.

It is not common to have a royal father doing Non-Governmental Organisation. What is your NGO all about?

This question relates with what I just said about blowing one’s trumpet. My NGO is not done for the media or publicity. It is my little way of identifying with the needy in the society. It is a way of expressing appreciation to God for this blessing. It is also a way to give hope to the hopeless in order to reduce tension in the society. We should not kid ourselves, when majority poor are not happy, the minority rich will not enjoy their rest. That is simple truth I tell people on the need to show concern to the majority. I am happy for the little we have done through the NGO and the feedback so far. The feedback is even enough reward because it excites me learning of how happy our recipients are after they have received our little items. There is joy in sharing with the needy, and that is one of the things I derived through the NGO.

Specifically, what is the name of the NGO for future reference?

It is called Great Expectations Foundation (GEF). It was founded about 10 years ago covering different areas of humanitarian services. Health, Education, Social, Food are major areas of focus. We give thanks to God that we have about 43 students on the list of our scholarship. We are not doing this for any other reason than empowerment, eradication of poverty, welfare among others. The NGO is operated in a way that it will outgrow me. The essence of life is not on your fleet of cars, your big wardrobe or number of property. It is about the impact, tangible and intangible, you make in the lives of other people, especially the downtrodden. I am happy for where the NGO is today since 10 years ago. I am also happy for the direction to which it is going.

The post Need to foster unity gave birth to Progressive Obas Forum —Oba Akamo appeared first on Tribune.

For residents of Akufo in Ido Locla Government Area, Oyo State, the presence of a health centre would have given the needed medical attention. But for them, this is not so. YEJIDE GBENGA-OGUNDARE, after a visit to the community, reports on the deteriorating state of the health centre in the community which was erected by government after expending huge financial resources and the refusal of the residents to patronise it.

Akufo community in Ido Local government Area of Oyo state is 50 minutes ride on a motorcycle from Apete Motor Garage but the difference in the two communities is much more than that 50 minutes ride; it is like a life span apart. Life in the rustic, agrarian community of Akufo is not different from that of many other villages except that they enjoy power supply.

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In this sleepy community, living and activities are at low ebb, there is no influx of people to the community and the only source of commercial transportation is on the motorcycle. Also, the people do not have toilet facilities as over 90 per cent of homes are the old mud houses and colonial storey buildings aside the palace of the Alakufo of Akufo who doesn’t live in the palace but resumes there to attend to duties in the morning.

Though the health centre itself according to the Alakufo of Akufo, Oba Hammed Olabamiji Thomas, has been in the community long before his reign, the people of the community have never enjoyed its presence and continue to suffer seriously due to continuous inability to access basic medical care. The people had believed that the edifice which has the layout of general hospitals built in other towns will be a source of succor and a haven that will save lives and attend to emergencies. But this was not the case when it was built and decades later, the story hasn’t changed. The dream of the villagers and their belief that the presence of the health centre symbolises affordable health care within easy access is a dream that has turned to a mirage and as the years go by and many have lost hope.

This is not surprising; the physical condition in which Nigerian Tribune met the health centre on a visit will rid the most optimistic of human of hope; the hospital which is behind the first one smaller one first built in the community was locked up. The building hidden behind overgrown bushes has a footpath that is in the middle of tall shrubs that will conveniently hide a reptile of any size. Indeed, it is a glaring picture of deterioration caused by neglect and abandonment. No one needs to be told that the complex had not been in use for years.

And being the only basic amenity that the community can lay claim to, it is not surprising that many needed no prompting before they started narrating their ordeal. They deem it a great injustice that the structure is a part of their daily lives but is just taking space as it adds no value to their existence as a community or as individuals.

“The issue of health care in this community is one that is quite funny. We have a big structure that has been taken over by weed. And when we have health emergencies, we have to go to other communities and this often leads to casualties. The big building at the back have never been used while for the small one in front, it was recently that they gave us one medical personnel.

“The worker does not live here with us, she comes in and leaves after work. And she doesn’t even have what is needed in the hospital; you have seen where she works, is that how a hospital should look? When we have emergency, the place to go is not our health centre but to find transportation out of here immediately,” Pa Paul Ogunrinu stated.

For the women that have to give birth, the situation is worse as it is usually a thin line between life and death; they have to be taken to other communities while in labour and this is not an easy feat on the kind of transportation readily available to them. Speaking to Nigerian Tribune, Tayo Mogaji, one of the few motorcycle riders that ply the community stated that, it is better narrated than witnessed.

“I can confirm to you that people in this community are suffering. I have carried more than one on emergency out of here and you cannot but feel their pains. It is not east at all because for someone that is even healthy, traveling out of here on okada is not easy. I have to depend on medication because of the effect plying this route has on the body; it is not easy coming here, you will notice that not all motorcycle riders come here and you didn’t get one until you moved came up the road to our side.

“Those that brave it down there will charge you exorbitantly because it is a journey that takes its toll on the body. Only few of us ply the route and anytime you have to carry a sick person, it needs all the experience you have to be fast and still maintain your balance on this road.  I always pity the people because it is a difficult and gut wrenching experience filled with pain and fear. Often, I find myself praying along with them on the way,” he stated.

Another motorcycle rider who identified himself as Muri confirmed Mogaji’s assertion when he stated that, ‘ I don’t go to Akufo, I only did once because I needed to collect money from someone who said he’s stranded in the village, it is only am emergency that can take me there, it’s like travelling to Oyo from Ibadan but on the old road not the expressway. It is not worth it and the people in that community are really trying.

“The only day you see people going there is on market days which I think is once in two weeks, I am not sure of the exact time. Those people live in a town that is nothing but a village. Going there is not worth it for a motorcycle owner except you are taking a stranger that is willing to pay the price,” he stated.

A woman who identified herself as Iya ologi stated that childbirth for women in the community is usually a period of pain as they can see a health centre but cannot use it. “Falling into labour here is a problem; you can’t rush into the health centre near you and getting a bike is another challenge, if you get one, how you will sit and manage the pain is another problem, that’s what we face here. It is a continuous threat to lives and often, pregnant women are advised to go and stay in town when their delivery period is near,” she explained.

And today, the story remains unchanged. The multimillion naira Akufo health centre is almost in ruins; fast deteriorating as a result of lack of use and a comfortable home for reptiles and neighborhood domestic animals. The hope that the building of the health centre in the town gave the community was short lived and yet, they are still praying that their hope will be restored by the government. Many steps have been taken to ensure they situation doesn’t continue like it is but none had yielded results.

Nigerian Tribune gathered that the health centre was one of the medical centres rehabilitated by the Federal Government years back. But after this, no one still used the facility. According to information gathered, the Akufo health centre was one of the projects that kick-started under the Conditional Grants Scheme in 2008. It was the collaboration between the Oyo state government and the Federal Government that refurbished the initial building and added the two additional structures in line with general hospital structures across the state.

The new complex had facilities like a generating set, laboratories, theatre, borehole and medical equipment. But now after being unused for long, the health centre is in a state of decay; sagging ceiling, thread bare floors, rotten door frames and windows, cracked walls, overgrown bushes and dirty floor filled with animal dung and human waste.

Door hinges are falling apart and many doors have become permanently jammed with ceilings covered with hornet nests. So aside being a haven for animals, the center has become a multipurpose building as it has no locks and many actually go there to sit while the new building is the restroom for many.

Investigations revealed that the health worker who comes daily to the health center was assigned by the Ido Local Government Council but there’s little that she can do with the lack of facilities and the major building locked up behind. It is difficult for her to work without assistance or needed equipment though the people attest to the fact that she comes daily and is friendly as well as accommodating.

“She tries her best but what can she do here in this barren place. She doesn’t even have access to the building behind which is the major clinic that should be opened up for use before it falls apart. Can any individual build such and abandon it? If this place is not going to be used, why was it built here? I don’t understand why we have this and we still suffer and I don’t know when government will listen to us?” a woman who Nigerian Tribune met at the centre but refused to give reveal her identity stated.

The Alakufo of Akufo, Oba Thomas, had a lot to say about the situation of his community when Nigerian Tribune paid him a visit in his palace. He stated that he had made a lot of efforts to ensure the situation doesn’t remain same way, adding that the efforts had not yielded good results. According to him, the community has suffered so much to let the government know how it is suffering from lack of medical care in spite of having a health center.

“The clinic has been in existence before I ascended the throne. I learnt the old one was functioning before a political fight during Adelabu time and later, the new one was built; I think it was during Kolapo Isola’s administration in Oyo state but it had never been used.  Why would government spend so much to put this up and refuse to use it? Subsequent governments have also done nothing about it despite the huge investment; all the things put in place no longer work, the generator, borehole and lab equipments have given up without use and the building is falling apart.

“When we have medical emergencies, we have to take the person out to other communities like Apete and Ologuneru and in serious cases, Adeeyo Hospital or the University College Hospital, you can confirm that those places aren’t near here, even Apete is not that close. And because I don’t want my people to suffer, I have taken steps; I wrote to UCH, inviting them to take it over so that this rot will be curbed and they promised to do that but we are yet to see them.

“The council knows about our plight because we carry them along. I gave a copy of the hospital’s response to the Local Government Chairman and he also promised to support our cause. The bad situation of our road makes it worse, if the roads are good, at least our people will be able to get to other communities quickly and easily when there are emergencies.

“I am calling on government to come to our aid and open the health centre up; they should deploy workers here and fix the road so the workers will be encouraged to come. The government needs to quickly step in before the structure which it spent so much money on will decay completely. We have been expecting them to answer us for so long and I refuse to give up and lose hope, the Alakufo said.

The chairman of Iddo Local Government Area, Mr Wahab Oladejo in his reaction told Nigerian Tribune that the Akufo situation is one that had been giving him sleepless nights because he doesn’t like the fact that the place is in the terrible situation in spite of the fact that he inherited the situation.

He stated that even before his election, he had been responsible for clearing the bushes around the health centre.

“I have challenges on that health centre which is even more pronounced by the time I got into office. All the medical staff fell under the Local Council Development Authority that was carved out of my council. The health centre falls directly under my jurisdiction but I have no staff to work there.

“I have written to ask for approval to recruit ad-hoc staff and I’m still waiting for approval. When I came into office, I met a letter asking that UCH takes over the health center but it wasn’t approved because they thought it was selling out their asset but I was of the opinion that government is the same and the interest of the people is paramount.

“So I approved but till now, we are yet to hear from them. Another issue is that of patronage, the community people do not patronise the place so putting a staff there has to also do with logistics and demand.

“I am not far from that community, I always visit to see what’s going on and today, I and the doctor in charge will still get there. We are committed to the welfare of Akufo people, that is why we were elected and I’m working assiduously to ensure that health centre is staffed and kept running especially with the kind of investment that was put in place and state of the art equipment,” the chairman stated.

And as the people of Akufo groan under the weight of a health facility that is locked up, the issue of health challenges in interior villages continues to be a source of concern as many have primary healthcare centres that are mere buildings as they are not utilized for the good of the host communities.

The post Built for humans, inhabited by animals: Inside Akufo’s abandoned multimillion naira health centre appeared first on Tribune.

All over Yorubaland, the birth of twins is a cause for celebration as in many homes, twins are held in awe. The importance that is associated with multiple births came to the fore at the weekend during the maiden edition of the Oyo State government’s Twins Festival in Igboora. YEJIDE GBENGA-OGUNDARE, who was at the festival, reports that it was a carnival of colours as twins in their thousands came to partake in the celebration.

Igboora, a sleepy and peaceful town in Ibarapa Central Local Government Area of Oyo state is filled with friendly and accommodating residents and citizens who express joy when they see tourists. However, to many who live in urban centres, it is nothing more than a village with huge land mass. But in spite of the rural nature, it is a land that gets tourist influx regularly for its feat of being the acclaimed land of highest twin population.

The population of the town is said to skyrocket due to its consistent multiple births; the town prides itself as the domain of the highest number of twin births over other places in the world anywhere else in the world; this is not surprising, every family in this community has a minimum of a set of twins and it is a normal situation to have multiple births in a nuclear family.

The people claim a figure of 158 sets of twins for every thousand births based on a British Broadcasting Corporation (BBC) research article. Though earlier research data gives a lower figure which still exceeds that of any community in the world. According to a research conducted by a British gynaecologist, Patrick Nylander, between 1972 and 1982,

Europe has about 16 twins for every 1,000 births, the United States about 33 for every 1,000 births while Igboora in Oyo state, Nigeria at that period records an average of 45 to 50 sets of twins per 1000 live births in the southwest.

Igboora, made up of farmers and traders is now considered the Twin capital of the world. It is therefore not surprising that the town came alive at the weekend when the Oyo State Government through its Ministry of Information, Culture and Tourism celebrated the maiden edition of the Twins Festival with over 2034 registered pair of twins and hundreds of unregistered pairs from Southwest states especially communities within Oyo state.

The festival which took the form of a carnival attracted the attention of people from various walks of life including foreigners and foreign media agencies from Belgium and France. It was filled with various fun activities which include exhibitions, twins train, parade, tour of twin cuisine stands, lectures by exhibitionist on twin cuisine and taboos, street dining and food court, cultural performances, twin talent hunt, foundation of the twin tower and other forms of entertainment.

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Indeed, it was a colourful event as twins of diverse aged groups with their parents and family members turned out in diverse uniformed clothes to take part in the festival. There was also a parade of traditional rulers and renowned sons and daughters of Igoora town who came in from different towns to partake in the festival.

The festival, a multi-functional promotion of twinning cultural heritage of Oyo state’s rich heritage is a collaboration spearheaded by the Ministtry of Information, Culture and Tourism in conjunction with the Ibarapa Central Local Government, the Igboora Progressive Union, Twins World Creation and the Nigerian Tourism Development Corporation (NTDC).

Speaking on the festival, the state Commissioner for Information, Culture and Tourism, Toye Arulogun rated the festival a 90 per cent success based on the turn out and the parade of events, adding that for a maiden edition, everyone had done well and there will be an improvement with subsequent editions.

He stated that the festival should have started long before now, adding that it will be extended beyond Oyo state to be a national then international event, adding that the state government will not relent in its drive to promote the state’s tourism potentials.

The post Carnival of colours as Oyo celebrates twins at Igboora appeared first on Tribune.

 A business mogul, Alhaji (Engineer) Murtala Alimi Otisese popularly called MAO, was recently installed and turbaned as ‘Asiwaju Yoruba’ and ‘Igbakeji Oba’ in Kano (second-in-rank) to the Oba of Yoruba) in Kano . The electrical engineering graduate spoke with TESSY UMUNAKWE about his plans for his people and sundry issues.

How do you feel  with your new exalted position?

Thank you. Let me start by saying that I am grateful to Almighty Allah.  Whatever I am today is Allah’s doing. I also thank  the Yoruba Community and it’s leadership for counting me worthy to occupy this exalted position of “Igbakeji Oba” . I feel it is a huge responsibility, I feel it is a call to service, and I believe Allah will see me through.

Did you have the fore knowledge that you will become an Oba?

No. I never  knew  I will hold this position even though some people had indirectly predicted it. I am an  indigene  of Ibadan, born and bred in Sabon Gari in Kano. The head of my family (Mogaji) in Ibadan once told me to prepare and take over the responsibility of Mogaji but I didn’t respond or give it a thought. About two or three years ago, a friend  also told to me  he had a dream that I was  being addressed as Kabiyesi. I never took him seriously though he often address me so. Actually, it is a surprise to me and to God be the glory.

What are your plans for your people?

My priority is to ensure peace between the Yoruba community and  our host community.  I will also ensure the welfare of my people by doing all I can to raise their standards of living. I will  create an enabling environment for them to seek knowledge  and engage in life changing enterprises and assist them to reach the peak of  their callings and profession. In Sha Allah,  Allah  will make it happen.

How will you protect your people against ethno-religious violence which is prevalent in the North?

Protection comes from God. Having said that however, I believe information is  vital in guaranteeing the safety of our people. What are the causes of these riots that are prevalent in this part of the country?, How do we nip these riots in the bud? Do we have the data of our people? How fast can we reach them during emergencies? You see, these questions and many more need to be addressed.  We will also ensure synergy between our  community and security agents.

How do you think government can improve the nation’s prostrate economy?

I think an enabling environment is a key factor in driving a growing economy. Government needs huge investments in infracstructure . It should also make provisions of micro credit financing for  micro small and medium enterprises. Uninterrupted electricity, good road  networks, rural development, adequate and effective security and enforcement of the law are also critical in this regard. I am of the opinion that if government can put these key elements in place, our economy will be better.

Nigerians are divided along ethnic and religious lines, what can the government do foster unity  among the nation’s diverse peoples?

The much needed unity of this country would be achieved and enhanced if our politicians can put their acts together. They should consider their various positions as a call to service and allow the fear of God to rule their hearts in the governance of the country. Let all politicians irrespective of party affiliation have a forum where they rub minds and joke together, that alone would go a long way to douse tension across the country. They should emulate traditional institutions and religious organizations. Our politicians should eschew the politics of bitterness. Politics should not be a do or die matter. The big picture should be Nigeria and Nigerians and her welfare.

What is your take on the indigene\ settler dichotomy?

I don’t think there should be dichotomy in this regard. The fact that there’s a dichotomy shows that we are not yet mature.  If you have lived in a particular place outside your place of origin for more 10 years,  you should be  treated as an indigene.  When you live in a place for over 10 years and engage in meaningful ventures and pay your tax , it means the place has become home to you.  You will discover that many times ,  it is the so-called non indigenes that develop a community.  Lagos is developing because the issue is not played up. For instance,  there are  non- natives in the Lagos State House of Assembly and in Ibadan where I come from many investments there are owned by non indigenes .

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What advice do you have for politicians as the general election draw near?

I want our politicians to play by the rules; they should put the interest of the country above personal gains.  I don’t think God made a mistake by bringing us together. Nigeria is a potentially great nation but our politicians must   be truly and genuinely committed to service to the people.  They must make Nigeria to work. At 58, we should be far above the level we are in presently. At this stage, Nigeria should not only be the leading nation in Africa but a force to reckon with globally. Yes, we can. God has been gracious to us. He has endowed us with human and natural resources. All over the world, Nigerians are rubbing shoulders with their contemporaries. The long and short of it all is that we can be like the developed nations if our rulers and those who govern us can  do the right thing. Our politicians can do it, they can take the country out of the backwaters to the pedestal of reckoning where every Nigerian can be proud of. If we are to attain this height, then we should start by making the coming election peaceful, free and fair. Politicians should eschew politics of bitterness. Let them desist from the politics of character assassination, mud slinging and campaign of calumny. Rather, they should engage in politics of issues . We should, as much as possible,  desist from engaging in violence. Nobody’s ambition is worth the blood of any Nigerian. Life is sacrosanct; nobody can give life so we shouldn’t  engage in activities that would claim the lives of fellow citizens. Politicians should realise that a good name is better than silver or gold, they should realise that the nation can only develop when there’s a free and fair election and when the nation is at peace. The efforts of our heroes past must not be in vain.

What do you think qualified you for the new position?

I don’t know the criteria adopted by the kingmakers but all I cansay is that I am usually consulted when there’s a knotty issue to be resolved  and I always mahe my contributions in terms of self-help projects that would benefit the community. With all sense of modesty, I try as mich as possible to foster peace among members of the community

What advice do you have for those who aspire to be like you?

My advice is that they should make honesty, hardwork, perseverance and obedience to constituted authority as their watchwords. To God be the glory,  if I can make it there is no one that cannot make it. Whatever your background, no matter where you are coming from, be honest, be hard working and committed to what you do,  show perseverance and be law-abiding. With this mindset, the sky is the limit for anyone

How do you relax?

I have free periods mostly on Saturdays and Sundays. I relax by spending time with my family.

The post My priority is to foster peace between Yoruba, Hausa people in Kano —Otisese, new Yoruba leader appeared first on Tribune.

The life of the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi from his Alowolodu royal family has been eventfully
characterised by different stories. The foremost traditional ruler who recently attained the age of 80 takes
TUNDE BUSARI through the trajectory of his life.

When you were growing up as a kid, did you see yourself attaining 80 years?

Attaining any age in life is not the making of any creature but that of his or her creator. Life makes no serious meaning to a kid because that state is what is called age of innocence. Your understanding of the world is restrictive and defined by fantasy and wishful thinking which would not be in tune with reality. Things change when you transit to adulthood. That is the time you are conscious of your action and your dream. This is the age which constitution of every society also recognizes in what is called universal adult suffrage. If you are 18 years, you can vote and be voted for. You can be held accountable for your actions and inactions. Attaining 80 years despite all the vicissitudes of life can only be attributed to the Supreme Being. You may dream to become the Methuselah who lived for 969 years. You may dream of this and that. It is the Supreme Being that has the final say on your duration in life. That is the best way to answer this question. But I must tell you that I was brought up with a strong sense of self-belief. And when you have such attribute, you live a life of confidence, a life of promise, a life of brightness. I had no doubt in my mind that I would be great in life. But to be modest is to admit the fact that I did not see which and what age I would attain.

You just said you were brought up to believe in yourself. Can you let us into the details?

I was brought up at different places in Oyo, Iseyin, Abeokuta, Osogbo and finally on Lagos where I was living with the late medical doctor, Dr Kofo Abayomi. Living under Abayomi taught me so many things about life. Till date, the medical training I learnt through doing domestic chores is still in my memory. I was taught on how to be organized; how to do things in the right way. The discipline through which I passed under him helped me later in life till today. I am familiar with medical tools. Whenever he wanted to perform surgical operation, I was around watching how he prepared for the surgery. I watched how he cleaned his hands. In fact, the exposure will live with me forever.

How do you feel clocking 80?

I feel happy that I am here celebrating my 80th on earth. I have celebrated with others and shared their moments. I think it is normal for me to have also looked forward to it, and here we are. Alaafin is 80 years.

At your age your sporting activities still make you look as a special breed. How special are you and where do you derive the strength to cope with the rigour of physical exercise?

What makes a man is what the man takes, in terms of foods. I discovered this while I was growing up that to keep healthy, which is one of the requirement of sporting activities, I would need to be strict and selective on the kind of food I eat. I have since been faithful to this regime, and I am better off. You can see what they just brought for me now. What did you think it is? What you have there is not food. It is fruit. Nutritionists would tell you that fruit is what body needs most. All organic foods are good and beneficial to human body than those junks. The earlier the better we realise this to live and stay healthy.

Now you are 80, won’t you slow down on your exercise regime?

Why would I slow down when nature does not slow me down? Look, as long as I enjoy good health, as long as my systems function well, nothing would stop me from my routine exercise. You can see that I enjoy doing it. You can then also imagine what happens when I don’t do it again. Don’t forget I didn’t start yesterday or last year or 20 years ago. Sporting activities are part of my growth, which means they are part of my being.

I watched one of your wives, Olori Folasade when you called her out to perform the panegyrics of Sango at Ajayi Crowder University. Why did you invite her to the podium meant for you alone?

Alaafin as custodian of Yoruba cultural heritage, you should know what you are talking about. You should know what it means. What I did was not new to Olori because the panegyric she did is in her. She is a graduate. She first studied Yoruba. After graduation I asked her to return to the University to study Law. She graduated with a Second Class Upper. This telling you how intellectual she is. How did you feel when she was singing it? Didn’t you feel proud as a son of Yoruba? That is what Alaafin symbolizes. Preservation of the totality of Yoruba culture—from language to greetings to ethics to dressing and food— is Alaafin’s business. What you saw in her should give you an idea on the role Alaafin’s wives play in the palace. The Oloris serve as complements in preservation of Yoruba culture.

Can we then say and possibly conclude that this is the justification for your taking younger wives?

Don’t forget that you are talking of Alaafin. Alaafin has responsibilities which go beyond what you see in the public. As I said earlier, each wife has a specific duty and obligation in the palace. Can you imagine what happens to this big palace if it is not adequately habited? Alaafin must live his status. It is not about social role, it is more than that. But it is not everything Alaafin must put on the pages of newspapers?

I learnt it on good authority that the late Murtala Muhammed Muhammed had a soft spot for you among other traditional rulers. Can you shed light on this?

I would not know what you really mean by the late head of state having a soft spot for me. What I think I should tell you on this is that General Murtala Muhammed showed some interests in me during our close contact.

What did you observe really informed that interest in you?

I may not like to disclose the whole details of the story because it is sensitive and key to security of the nation at that point it occurred.

•  I thought I would end up a great professor —Oladiti

Can’t you for the benefit of readers who look up to special interview commemorative of your special birthday?

General Murtala Muhammed had a meeting with select traditional rulers across the country in 1975. Just before the meeting started the late Sultan of Sokoto was invited inside. We looked at one another on our seats and kept mum but within me I knew the Alaafin must not allow such to pass. We waited, and when General Murtala returned, I rose and challenged him on the matter. I said it would be unfair to keep other traditional rulers seated and hold private talk with one of us. I told him of the implication of the act to his new regime and unity of the country.

That must be a great risk given the belief that soldiers hate it when a civilian asks them question?

Certainly, you are less informed about what Ikubabayeye symbolizes. No Alaafin must be intimidated by anyone or any situation. Alaafin is above such. I want to give you an assignment to subject Alaafin’s panegyrics to contextual analysis. If you do and do it well, you would understand what I mean. Alaafin symbolizes confidence. Alaafin symbolizes strength to weather any storm. Don’t get me wrong, I am not saying Alaafin is above the law. Alaafin is a respecter of law. That is why you see me keeping relevant documents safely to serve as reference before the law. That is why you also see me reading and researching and quoting different authors. Alaafin must not be found wanting. He must be above board. Where and when Alaafin speaks, the audience must know that Alaafin is on the podium. This is not pride. It is not arrogance as it is said elsewhere. It is hard work and nothing but commitment to always be better than the best. It takes self-discipline and self-denial to do sustain this at this age. But as I always say it is part and parcel of me.

What was the response of the late head of state when you were through with your protest to him?

What happened would surprise you. Those who knew him would understand it better that he was a no-nonsense soldier. His profile in the military up till the time he became the head of state after the successful July 29, 1975 coup was that of a hero. He died a hero anyway in a failed coup carried out on Friday, February 13, 1976. That is why some important national monuments are named after him. I am talking of Murtala Muhammed International Airport in Ikeja, Lagos. I am also talking of the naira note. Did you know that I am not happy that our children are not taught history again? History as a subject refreshes memory of the past and also serves as a compass to the future. I am afraid that future generations would struggle to see heroes produced by this country in right perspective.

Did General Murtala rebuke you or what did he say to your protest?

He listened to me patiently and said it right there that, ‘Alaafin, I like you.’ He said he liked the courage with which I expressed my mind. He said this and demonstrated his words in our subsequent relationship.

How did he demonstrate it?

I was included on the list of traditional rulers that were part of the federal government delegation to Saudi Arabia in 1975 holy pilgrimage. I was the only Yoruba Oba that accompanied General Murtala to Mecca and Medina. The late Otaru of Auchi, the late Emir of Gwandu was part of the traditional rulers on that journey. Many years later in 1990, the Federal Government again appointed me to lead the Muslim pilgrims to Mecca and Medina. I was the Amiru Hajj of that year. I came back and did a report which the regime of General Ibrahim Babngida commended.

To the public, the Alaafin and the late sage Obafemi Awolowo were not friends till Awolowo passed on in 1987. Can you use this opportunity to clarify on this issue?

Today at the lecture organized for my birthday by the Centre for Black Culture and International Understanding, Osogbo, I told scholars, who presented papers on me, to always get in touch while collating their data. I appreciated their efforts in going that length in researching on the Alaafin. But coming to me to seek clarification on issues would further enrich their works. Academic works must be rich not only in content but in details and facts. Coming back to your question, let me repeat that I was in Chief Awolowo’s residence at Oke Bola, Ibadan sometime in 1983. I was there together with the late Ataoja of Osogbo, the late Orangun of Ila, the late Eleruwa of Eruwa, the late Timi of Ede. What did we discuss? Let me keep that under wrap for now. But I can tell you that there was no issue between me and Chief Awolowo till he transited. How many of his books have you read? If you have read his books, you would understand the state of political development in the country. He had written so much about Nigeria such that you would think he was a prophet. Till date, I have in my memory his speech when he was convicted by Justice George Sodehinde Sowemimo in 1962. I once recited the speech to him, and he was shocked.

The post Alaafin at 80: I had no doubt I would be great in life appeared first on Tribune.

The Oba of Igbobi-sabe, Lagos State, Oba Owolabi Adeyemi Kasali is a clergyman with enviable profile from the United States of America, his former base before he ascended the throne of his forefathers. In this interview by SEGUN KASALI and AKIN ADEWAKUN, he speaks on how he balances his faith with the throne.

Can you let us into the history of Igbobi-Sabe?

Igbobi-Sabe is a community that has been existing since the 17th century. The people who actually founded Igbobi-Sabe migrated from Ile-Ife. It was not known as Igbobi-Sabe but Igbo Obi Edun. The name was changed due to Ifa’s advice.  Then stillbirth and mortality rates were so high in the area, and the people were advised by the Ifa oracle to carry out some sacrifice and place it by the Edun tree in the area. The rituals were performed and stillbirth stopped. Then followed the change of name.

How has it been being a custodian of the Yoruba tradition and culture in a highly cosmopolitan area, such as Lagos?

I don’t joke with my culture. Before now, I used to be a pastor. I started from the Celestial Church of Christ, where I got to the level of a shepherd. We have shepherd, leader in charge and shepherd in charge. I was a full- fledged church worker. I left Celestial Church of Christ to Christ Apostolic Church, Agbala Itura under the leadership of Prophet S. A. Abiara in Houston Texas before I came to Lagos in 2008. To God be the glory, I never planned to be an oba. But God, in the book of Jeremiah, says ‘I knew you before I form thee in your mother’s womb’. This implies that whatever anybody will become, God already knows. When I came back in 2008, I was given an appointment by the state. There was a new board of which I was a pioneer member. It was like a child’s play when we started. There were so many contestants, who were bona fide sons of the soil.  But thank God that out of those candidates, I emerged the chosen one. It is God that chooses kings. Back to your question, since I was made king, I have never played with tradition. It doesn’t disturb my Christian faith. I read my Bible every day. I can pray in the Christian way. And if I want to, I can pray in the traditional way. At least in those three, I am not a novice.  And the fact that I am in Lagos does not make me alien to tradition.

Some people also link your family background to Badagry, how true is this?

Well, my great grand-mother escorted the then Oba of Lagos, who was then Oba Akinsemoyin from his mother’s home in Apa, Badagry to Lagos, and he begged them to wait so that he could be seeing his family from his mother’s side in Lagos. They had to go back and ask for permission. They have two ruling houses in Apa. My great grandmother’s family is one of the ruling families. I am a prince from both sides. That’s why I say I came from Apa because my great grandmother was from Apa. Now, I claim Isale-eko too, because as they came from Apa with Oba Akinsemoyin, they settled in Isale-Eko. So that’s why I can claim both sides-both Lagos and Badagry West.

ALSO READ: Olojo Festival: We must preserve our culture for future generation ― Aregbesola

Was there any pressure about taking a second wife?  

That is a big question, and I think it is a personal thing. It is not part of the criteria, here, though I don’t know of other places. All I know is that I am happily married to Olori Mosunmola Anike.  And, since we got married, I have never had any cause to think of marrying another wife.

What are those things you were doing, then, that the throne has denied you of now?

When you are holding a public office, there are dos and don’ts. It happens to everyone holding public office. There are certain things you don’t do as an Oba. As an Oba, you don’t just leave your head uncovered. As an oba, you don’t walk anyhow and go to any place. If you look at it very well, it is for your own benefit. So, when you are holding a public office, you are no more your own self. I belong to the community now and, therefore, the way I should walk, what I should do, the way  I should talk, the way I should behave, should be very paramount. Whatever will bring shame to my community, I mustn’t do it.  This is because whatever I do now will be ascribed to my name. So that’s why you have to be very careful. You talk responsibly and behave responsibly. If they say that the oba shouldn’t walk in the midnight the midnight too is not good for the son of man except for the evildoers.  I think what has changed for me is that I take into a lot of things into  cognizance more, now, before doing anything; since I now represent a community’s culture.

What’s your relationship with other Obas?

The crown that we wear has brought us together. About three years ago, we were in Ibadan, lodged at Kakanfo Inn. All the obas present were from the South West. From there, you would pick one or two that you would be friendly with. Recently, I went to Brazil on invitation of the Ooni to be part of his entourage. I’m in Lagos State and they are in Osun. They picked about two of us from Lagos while majority of them were from Osun. We have people from Kwara too. For me, I don’t have enemies because all the obas are my friends. We may not be very close but we are all friends.

Do you support the clamour in some quarters that traditional rulers should be actively involved in politics?

Let me take you back a little bit. Before now, we had obas who were in the Western House then; like Oba Aderemi Adesoji, the late Ooni of Ife. He was even the governor of the Western Region. We had Oba Adeniji Adele, a Lagos monarch and host of others, who were actively involved in politics. Before the advent of democracy, we had our own democracy in Nigeria, where we had the Oyomesi (the kingmakers). We had our own way of doing things. In those days, whenever there was chaos, the next port of call was usually the Oba’s palace. Thereafter the oba would call the security, called akoda to go and make necessary arrest. Once you saw the akoda, you dare not mess up. Whether you liked it or not, they would drag you to the palace and whatever the oba said then was final and that’s why they call them Alase Igbakeji Orisa (the second in authority to the gods). But now things have changed. A governor, whose tenure is a maximum of eight years, can suspend an oba.  Before they get to that office during electioneering, they will come to the oba for blessings. But when they get to office, they can suspend or even remove that same person they prostrated for before getting there. It’s disheartening that an oba can now be easily put to shame. It’s not about age. The moment you attain that position, God will descend from his firmament and put authority in you because you are acting as his liaison officer on earth. So, they should create tangible and reasonable roles for the Oba. They should create a role for the oba so that they will further have the opportunity of doing something meaningful for their communities.  Their role could even be advisory.

What’s your take on the call for the establishment of state police in the country?

I don’t think it is necessary any longer. For instance, we don’t need to agitate for state police, here in Lagos, because we already have a semblance of state police here in the state. We have Nigerian Police Force, right. We have RRS, right. We have the Neighbourhood Watch working in synergy with the police. So, leave state police for now.

The post Traditional rulers should be allowed to play effective advisory role to government —Oba Adeniyi appeared first on Tribune.

Following last week’s celebration of the maiden edition of the Oyo State government Twins Festival in Igboora, Ibarapa Central Local Government Area of the state, YEJIDE GBENGA-OGUNDARE speaks with Prophet Ojelabi Sunday Olusola, the acclaimed initiator of the festival in Igboora town on what inspired him and what the community and state government intends to achieve with the festival.

Why dedicate a festival in honour of twins?

I am a father of twins; our late traditional ruler, the Olu Of Igboora land, Oba J.O. Oyewole was a father of twins and we have many in our community. Why not celebrate them? It is a curious but a known fact that the rate of twin births in West Africa is about four times higher than in other parts of the world and Igboora has the highest figure.

How do you feel now that your idea has become a big event?

I am fulfilled. I am so happy and ecstatic that the event became recognised by the state government. The collaboration and support from government will ensure that the programme attains the vision and develop the state further. The emerging well coordinated and concerted plan of action initiated will take previous efforts to a whole new level. The strategic partners have objectively pledged to accelerate the development of this segment of the tourism industry. Innovative partnership such as this that partners the resources of private sector players with those of public sector programmes will provide corresponding support and strengthening of the process to ensure sustainable stability. I must add that this type of exemplary leadership championed by the Oyo State government is much needed and a fantastic proof and testimony of the government’s massive social democracy excellence as pacesetter.

How did you come about this vision?

There was a visit by a BBC team to Igboora; they came here in 2008 to carry out documentation. That’s the inspiration. The research finding emphasised our uniqueness as the capital for twins and the need to celebrate and use this uniqueness for our development as a community. That was what inspired me.

ALSO READ: Oyo celebrates Twins festival Saturday

So what is the celebration about?

We are not just celebrating twins; the objective is to transform Igboora to a tourist zone, the Mecca of twins because it has been established that we have the largest concentration of surviving twins as evident today in the whole world. We want to make this place a tourist zone for the world, not even Oyo State or Nigeria or Africa.

What is responsible for the high level of twin births in Igboora?

This can be traced to the diet. It is dietary and hereditary. This is not our assertion, it is based on research by the United Nations World Health Organisation and this is in the public domain. You want to have twins, come here, live here and eat our food. It is in our food; the Igboora Agida yam, cassava flour and okra leaf delicacies. Researchers have proved that there are substances in our soil which enter the tubers and these substances are linked to the release of more than one egg, which usually leads to twin pregnancies. So diet, heredity and environmental factors are the reasons twin births are prevalent here.

We also have as proof, a research conducted by a British gynaecologist known as Patrick Nylander. This was between 1972 and 1982 and according to him, Europe has about 16 twins for every 1,000 births; the United States about 33 for every 1,000 births while Igboora, at that period, records an average of 45 to 60 sets of twins per 1000 live births in the southwest.

As a Christian cleric, don’t you think this celebration is fetish?

Fetish? Did you see us do anything that indicates that? This is purely a tourism event, we are using what God gave us to build our community; you can see foreigners and people from all over. That is the idea and there is nothing fetish about celebrating God’s gift. The unusually large number of twins has earned us the title of the twin capital of the world and if we bring people in to see how that capital looks and boost our tourist potential, I do not think it is bad neither is it fetish in anyway. We are not worshipping twins; we are thanking God for giving them to us as gifts.

The post I initiated Igboora festival of twins to celebrate our uniqueness —Olusola appeared first on Tribune.

Particularly known for its theocratic setup, Ayetoro is one of the foremost coastal areas in Ondo State. Unfortunately, one of the major realities threatening its existence has been the periodic ocean surge usually destroying properties and in some instances claiming lives. Aside the natural threat, Ayetoro has been battling a three-year-old traditional ruler-ship crisis. The crisis took a new dimension last week when, despite the presence of a traditional ruler, a parallel traditional ruler and spiritual head was installed in the town. HAKEEM GBADAMOSI writes about the development, how it is affecting the wellbeing of the town and efforts by the state government in putting an end to it.

There seems to be no end to the leadership crisis rocking the theocratic community of Ayetoro in Ilaje Local Government Area of Ondo State as two people have continued to lay claim to the traditional throne of the town.  This development has been raising fear in the area as it is threatening to tear the coastal community apart. According to findings by the Nigerian Tribune, the kingmakers and traditional heads are divided over who has the right claim to the throne.

A new traditional ruler, Oba Oluwanbe Ojagbohunmi, was alleged to have been installed recently despite the existence of a traditional and spiritual head, Oba Micah Ajijo who was crowned the head of the community some three years ago after the demise of Oba Gad Asogbon in 2015.

While a section of the town kicked against the installation of Ajijo as the king of the community, claiming that his ascension to the throne failed to comply with the tradition of the land, describing it as a set-back to the customs of the people of Ayetoro. Those against the installation of Ojagbohunmi claimed that installing a new king for the town when there is an existing traditional ruler is “sacrilegious and blasphemous.”

The genesis of the crisis in the town dates back to 2015 after the passage of the traditional ruler of the community, Oba Asogbon. According to an elder of the land, Lawrence Lemamu, “the traditional ruler of Ayetoro is also regarded as the spiritual head and usually chosen and installed through the Holy Spirit.”

He however said some people broke into the town’s church after the death of Asogbon and forcefully took all the paraphernalia of authority which were kept in the church. They went ahead and installed Ajijo as the new oba through a kangaroo arrangement outside the town. He described the action as a taboo, negating the customs and tradition of the community.

According to him, “since the time of our forefathers, no election has been conducted to choose any king; therefore, the whole community rejected the moves by these people.”

He said the rejection of Ajijo led to the closure of the only church in the community while people continue to worship in an open ground for almost two years while the people vowed to resist the imposition of Ajijo as their ruler.

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

The crisis which continues to linger in the coastal community however received the attention of the state government in September when the government called the warring factions together with a view to settling the crisis.

The deputy governor of the state, Agboola Ajayi, met with the various sides at the Government House in Akure, appealing to them to sheathe their swords in order to usher development into the town.  The peace meeting had in attendance the State Secretary to the Government (SSG), Ifedayo Abegunde; Chief of Staff to the Governor, Olugbenga Ale and security chiefs. Ajayi urged the people of the town to embrace peace just as he informed them on the decision of the state government to resolve their differences.

Apart from this, Ajayi appealed to the various factions to ensure the opening of the only church which had been closed for over two years just as he urged them to hold a joint service in the Holy Apostolic Church to mark the end of the crisis in the town.

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

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

Speaking on the installation of Ojagbohunmi, the Principal Secretary of the Holy Apostles, Atimishe Ademolu, said Ojagbohunmi was installed as the spiritual and traditional head by the elders of the land in accordance with the ways of selecting a new king for the community

According to him, “the long-tested and immutable procedure for enthronement of the Ogeleyinbo of Holy Apostles’ Church and Ayetoro community has been under the inspiration of the Holy Spirit.”

But in a counter accusation, the highest traditional council in the land,  Ogeloyinbo-in-Council accused Ojagbohunmi of rupturing the peace in the town by crowning himself as king when the throne Ogeloyinbo was not vacant thereby inviting anarchy, bloodshed and total breakdown of law and order.

Speaking on behalf of the council, the secretary general, Dele Kudehinbu accused the other faction of “breaching the peace accord recently at the behest of the state government by crowning himself as the new Ogeloyinbo of Ayetoro contrary to the tradition of the community.”

Kudehinbu said “Ojagbohunmi went against the September 28 and 30, 2018 meetings which resolved that Micah Olaseni Ajijo should be the king while he should remain the spiritual head of the town.”

According to the council, Ojagbohunmi led his group to forcibly enter the church, Holy Apostles Church, after it was reopened after two years, to embark on a self-coronation exercise.

“As evident in the video coverage of the event which was widely circulated in the social media, a hurriedly prepared and strange crown was brought forward by someone who Mr Oluwambe hurriedly seized and looked into it before placing it on his own head.

“This was a self-coronation at best, a sacrilege to the doctrines of the church and the community. It is also an abomination in Yoruba land in general and in Ilajeland in particular.

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“This young man embarked on all these actions in his desperation to become the king of Aiyetoro community and the leader of Holy Apostles Church, even though it is generally well known that the position is not vacant.”

He said Ojagbohunmi was known to the people of the community as a prophet before the demise of Oba Asogbon, while he was part of the 25-member advisory committee and regency council that crowned Oba Micah Olaseni Ajijo as the sixth Ogeloyinbo on August 7, 2015.

Kudehinbu explained that Ajijo was appointed and crowned as the traditional ruler of the community in 2015 by the board of trustees of the community and the Ogeloyinbo-in-Council while the state and local governments as well as all stakeholders were duly informed. He alleged that some elders of the community illegally installed Ojagbohunmi as the king and spiritual head of the community without the approval of the elders and the stakeholders of the town after three years of Ajijo on the throne.

The Ogeloyinbo-in-Council urged “Governor Rotimi Akeredolu and security agencies to call this impostor, Mr Oluwambe Ojagbohunmi, to order with a view to preventing a complete breakdown of law and order in the community.”

However, a source within the town faulted the peace move by the state government saying it failed to dig into the cause of the problem but only aggravated the crisis. According to him, “the state deputy governor who had promised to come personally to Ayetoro town to finalise the peace moves did not fulfil his promise. The tension in the town would have been settled but to our chagrin some officials of the state government were sent. This may be because of the schedule of work and political activities in the state but it would have been better if they had suspended the visit rather than sending people down here.”

He explained that the officials who were in town to represent Agboola Ajayi met the two warring factions separately instead of calling them together before opening the church. He disclosed that different messages were related to the two groups which thwarted the earlier efforts of the deputy governor in putting an end to the crisis.

The source said development had eluded the town in recent time saying until the state government was able to dig into the root of the crisis, the crisis would continue to reoccur. He specifically blamed the elite in the town for the crisis.

He noted that the crisis would have been settled long ago if the elite in the town had swallowed their pride and accommodated others. According to him, “many of the elite are not living in Ayetoro and the people objected to being ruled from outside the town. The people crave for development but the elite are slowing down the rate of development in this town which is known to be the abode of the happiest people on earth.”

The office of the deputy governor, however, dissociated the deputy governor from the installation of Ojagbohunmi saying he had breached the agreement over the crisis in the town.

In a statement issued through his chief press secretary, Leke Akeredolu, Agboola said “the status quo should remain and that Oba Micah Ajijo should remain the recognised king.

“The government was shocked to read on the national dailies few weeks after the peace meeting that Prophet Oluwambe Ojagbohunmi has been crowned by the state government as the sixth Ogeloyinbo and Spiritual Head of the Holy Apostles Church. Government will no longer tolerate any attempt by any individuals to use selfish interests to cause unrest in Ayetoro.”

But the camp of Oluwambe Ojagbohunmi dispelled the allegations against him, insisting that his coronation was legal and in line with their tradition. They maintained that he was enthroned as the traditional ruler of the town by the Supreme Council of Elders, Prophets and the congregation of the Holy Apostolic Church.

Speaking, Ojagbohunmi said “I was enthroned by the elders of the land before the whole congregation inside the only church in Ayetoro. I am not an impostor but those crying over my enthronement should be seen as impostors. They should tell the whole world where Ajijo was enthroned. It is a tradition here that our rulers are crowned in the church. I was enthroned and went through all the necessary steps.

“Ajijo was not enthroned. Only the few elite who are not residents of this community enthroned him in his room outside the community and not with the consent of the elders and the church.”

But will the state government allow the crisis in the town or restore peace to the community? For all the stakeholders from the community, the time to settle the crisis in Ayetoro should be quickened so as to restore development to it.

The post One town, two kings, many crises: Ondo theocratic community under tension appeared first on Tribune.

The discovery of an ancient symbol of warrior (oduro) from the earth in Ago-Are, Oyo State, sent the whole town into jubilation. The Aare of Ago-Are, Oba Abodunrin Kofoworola was particularly excited witnessing the development during his reign. In an interview by TUNDE BUSARI, the monarch explains how the item was dug out of the earth in his new palace under construction.

Can you tell me how that field marshal staff discovered?

It was discovered on a site on which new palace is currently being developed. The construction workers discovered it while digging the earth. The labourer,who first dug it out, did not know what it means and later covered it with sand. But as fate would have it, the supervising engineer spotted an error and directed them to dig further. That required them sand filling a space to dig another. It was in the process of covering the first with sand that they saw the oduro again. An indigene,who had joined in the work, saw and spotted it.

How did you get the news?

They brought it to me, and I asked them to take it to the head of my family who later confirmed and shed more light on it as regards the number of years it had got lost from the palace. Alhaji explained that it has been in the earth for about 80 years during the reign of Aare Arogundade Olanipekun-Olakanla (I). He said the two successors of Olanipekun—Oyeniran Adesope and Oladoke Oyesiji—could not lay their hands on it. He said further that it was field marshal baton which was first presented to the third Aare Ona Kakanfo Oluwonde Akinosoin Edu Ruling House. It may be of interest to you that Akinoso was also the traditional ruler holding Ekeje title together with his generalismo title. The succeeding Aare OnaKakanfo Oladimeji also got the oduro after he had defeated Kurunmi of Ijaye.

Why then was the discovery turned to a big show in the town?

It is a landmark in the history of the town, hence the decision to gather the people in the public square to see it and bring the elderly to educate the town about what it means. That was the exact thing we did. We took it round the town during which people were offering prayers.

Where do you now keep it?

Where it is kept is not as important as keeping it safely. It is okay where it is.

Oke-Ogun is a big senatorial district in Oyo State and respected during elections, to what extent has this been beneficial to the people of the axis?

You seem to want to drag me to politics, and I will try as much as I can to restrict myself from discussing politics. I am a royal father who must be guided by high level of restraint on public matters. I won’t say anything that has to do with politics.

Kabiyesi, I don’t want to agree with you based on the fact that we are all regarded as political animals. Aren’t we?

I am not actually saying you must agree with me. You have right to hold on to your view on any issue. I am not even speaking for another person. I am only speaking for myself in my capacity as Aare of Ago-Are.

Are you forbidden by law to speak on politics?

This life is about discretion and use of it. As a traditional ruler, I know that whatever statement I make would be seen from a bigger perspective as head of a town. I must, therefore, watch what I say in order not to embarrass my town and my people. And because of the fact that my subjects belong to different political parties, I must be seen as father of all of them, regardless of their party affiliation. Owing to this fact, I must restrain myself from making statements that could be termed political.

But some traditional rulers have made their positions known on political issues. Why are you different?

I am different because I must be different. I have said it earlier that I act based on my principle which nothing can change for now.

Can I say your career as a civil servant, whom is not expected to be heard, is still guiding you in the palace where you are now a public figure?

I would not know. I would not confirm or refute your observation but I must tell you that I know what to say and when to say it. What then is the essence of my education when I lack right discretion to do things? Look, I am not saying any other traditional ruler should not exercise his right of expression. What I am saying is that I won’t go outside my principle because I want to be heard.

Looking at you in this serene environment evokes feelings that you must be missing your urbane life in Abuja and Lagos where you worked before you ascended the throne. Is my observation right?

Your observation is right to the extent of your understanding of the difference between the two experiences. There is no basis of comparing the two capitals of the country with this countryside. But what is more important in the matter is the purpose for which my return home is serving. Is it meeting my dream? Does it align with my post-retirement plan? These questions are more important. I can always tell you that though I miss the upscale life, I am at home returning to my people in this capacity as traditional ruler.

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Does that mean your being the Aare was your post-retirement plan?

Never! I had other plans for my life after service. Becoming the Aare was not part of my plans. Let me say it clearly again through this medium that I was not thinking about it. I was contented with what God had done for me during my service years and looking forward for a deserving retirement. But the plan of God was different from mine, hence my being here today. I am saying this to thank God for selecting me as one of His favoured to be called traditional ruler. I am of the opinion, based on my experience, that traditional stool is not a position one should be desperate to mount. God must have destined that one would be there. That is my story, and story of other traditional rulers who believe in the workings of God.

Is there a specific message that you are passing across by your experience before and on the throne?

Yes, and the message is clear. Race to the stool should not be a do-or-die thing. Of course, every prince would want to try his luck because he is entitled to the throne. But only one will get there. And when he gets there, he should know that God deliberately favours him to clinch the position. That is the way I see the whole thing. Every prince should see other royal blood as one, and accept whoever is finally selected.

We have many traditional rulers in Oke-Ogun, how can you describe your relationship?

It is true we are many here because we have many towns up here. On the strength of that, there is harmonious relationship among us. Formally and informally, we see ourselves as leaders of our respective towns and communities who must live by example. The peace being enjoyed in Oke-Ogun cannot be divorced from the peaceful co-existence among us. We do visit one another from time to time and celebrate occasions together.

The state of road from Ibadan to this northern axis is worrisome. How do you respond to this?

There is no way to respond to the state of the road than what you have just said. It is truly worrisome. It is worrisome that one needs to think before one put his vehicle on a trip to Ibadan. The damage the road does to vehicles is regular, so regular that I sympathize with commercial transporters who have no other means of livelihood aside plying the route. It is not road alone, the state of infrastructural facilities generally is nothing to write home about.  This is unfortunate for an area that produces high quantity of agricultural products. But I think we would continue to use medium as this to appeal to government to do something about these problems. When we talk of development, we talk of availability of infrastructural facilities. And when these facilities are unavailable, no reasonable development would take place. As we look towards the next dispensation, we are hoping that Oke-Ogun would be paramount on the agenda of incoming government.

The post After 80 yrs, lost ancestral war staff of office is found in my domain —Aare of Ago-Are appeared first on Tribune.

The 80th birthday celebration of the Alaafin of Oyo, Oba Olayiwola Adeyemi was a rallying point for an appreciable number of Yoruba traditional rulers. TUNDE BUSARI reports the grand finale of the event held in Oyo on Saturday.

From the expansive International Conference Centre of the University of Ibadan penultimate Saturday to the palace of Alaafin of Oyo, Oba Olayiwola Adeyemi four days ago, the list of traditional rulers in attendance was not only long, it was also intimidating with the Ooni of Ife, Oba Adeyeye Ogunwusi leading the roll call.

The Alaafin again saw for himself the reason he had been described at different fora as a quintessential monarch in Yorubaland and beyond.

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Significantly, the Ooni could not but express his joy for witnessing Oba Adeyemi’s birthday, specifically praying to God to also grant him longevity on the throne like the Alaafin who was installed 47 years ago at the age of 33.

The high-profile occasion also had in attendance the Vice-President, Yemi Osinbajo, who was accompanied by the duo of the Governors of Oyo and Kano States, Senator Abiola Ajimobi and Umar Danguje, all of whom generously rained shower of encomium on Oba Adeyemi.

The success of Ibadan gathering would extend to the grand finale held in Alaafin’s palace one week after where dignitaries who could not make it to the Oyo State capital made it up and showed respect as well as love to Oba Adeyemi.

No fewer than 15 traditional rulers from Nigeria, Benin Republic and Ghana, witnessed the occasion. The Onjo of Okeho, Oba Rafiu Mustafa spoke on behalf of his fellow monarch and also eulogized the Alaafin in superlatives that arrested the attention of the audience.

Oba Mustafa went down memory lane on the major roles attributed to Oba Adeyemi on the liberation and development of Yoruba nation.

“It is on record that baba Alaafin championed the crowning of the Olubadan of Ibadan and Sohun of Ogbomoso and other obas in 1976. He was also the one who muted the idea of splitting the former Western State to three separate states of Oyo, Ondo and Ogun.

“There are other achievements he recorded which time would not permit me to list because of other programmes for today. We pray you celebrate more than 100 years on the throne of your forefathers,” he stated amidst deafening A-m-e-n by the audience.

In his usual protocol, the Alaafin, who put on a white lace, was surrounded by the harem of his wives, all of whom adorned wine uniform lace material while town’s men and women including children appeared in uniform Ankara fabrics in pink colour.

It was not a long speech-making occasion as entertainers one after the others mounted the stage and entertained the audience.

A 100-year-old, Alhaja Sidikau Ejide Olona, the Yeyeluwa of Iseyin, also a sister to Oba Alaafin, had a field day when she was invited to recite the cognomen of Oba Adeyemi. The centenarian marveled the audience with her retentive memory described as awesome by the retired Archbishop of Methodist Church, Ayo Ladigbolu.

Speaking with Nigerian Tribune soon after her performance, the centenarian said she would never lose a line from the panegyrics having committed it to memory over 80 years ago. She emphasized that royal blood is thicker than water and urged every prince and princess to learn and understand history and tradition of their lineage as done by Oba Adeyemi.

Also capturing the interest of the crowd were pupils of Lawson Groups of Schools, Abeokuta, the Ogun State capital who dazzled even the Alaafin with what they called Zulu Dance.  The performance was not different from a cultural festival in South Africa, in terms of costumes adorned by the pupils drawn from different classes.

The apparently impressed Oba Adeyemi jumped out of his seat, appreciated them with Naira notes after which which he danced with the equally excited pupils majority of whom saw him for the first time. Led to Oyo by the school proprietor, who doubles as the Iyalode of Yorubaland, Chief Alaba Lawson, the students came with other troupes including orchestra, poetry and palace dance, each appearing in right costumes that brought out the best in them.

Although the performance started behind schedule due to late arrival of the students caused by traffic gridlock on their way from Abeokuta, the show was an advertisement of sorts to the school as some some enthusiastic parents were expressing interest in enrolling their children there.

The occasion was used to market the Alaafin’s book earlier launched in Ibadan. Ladigbolu effectively coordinated the presentation with his graphic synopsis on the quality and volume of the book titled. The Alaafin: Power, Courage and Conviction. A good number of the dignitaries stepped forward and bought copies.

In one of his intermittent remarks, Ladigbolu refreshed the memory of the audience with some rivers which the Alaafin passed through in his 47 years in the palace, summing it up as the triumph of the Alaafin.

“We were all witnesses to his experience caused by his faithfulness to the annulled June 12 election. We were also around when a governor threatened to strip him of his consenting authorities which an Alaafin enjoys. Alaafin has weathered the storm and remained stronger by each experience. That is why we are all gathered here to celebrate his years of triumph,” he noted.

Ladigbolu also shared from Oba Adeyemi’s glory as some guests who saw him for the first time expressed their interest in his agility that betrayed his age as an octogenarian.

A school teacher, who travelled to Oyo for the occasion but pleaded for anonymity, said she had expected to see Ladigbolu in image of a physically exhausted man, adding that it was difficult to believe that he had clocked 80 years.

“Comparing him with baba Alaafin, it means the Oyo people have special grace to maintain young look at old age. I learnt Baba Alaafin just has another set of twins. You can now understand what I mean,” she remarked.

The 80th birthday was rounded off last Sunday with a thanksgiving service held at the First Baptist Church, Isokun, Oyo.

The post At birthday celebration, Alaafin, Ooni seek better ties among Yoruba traditional rulers appeared first on Tribune.

For anybody traversing road networks from Oke-Ila Orangun in Ifedayo Local Government Area of Osun to Iragbiji, Eripa, Iree, Ilesa axis to Efon-Alaye, Erio, Idanre in Ekiti State and some rural communities in Oyo State,  there is no doubting the fact that historical mountains and monumental hills are ubiquitous in the south western part of Nigeria.

Though some natural resources, such as gold, gem stones, diamond and other endowments in commercial quantities, are deposited in some of these mountains and hills being explored by a handful of authorised and illegal miners, findings by the Nigerian Tribune indicate that few of these beautiful sceneries had, hitherto in centuries and decades back, played critical roles in shaping the history of the people.

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Sometimes surrounded by shrubs, trees of different species, swamps and grooves, depending on the seasons, with lush green terrains, one can safely aver that mountains and rocky hills in this part of Nigeria are indeed fascinatingly natural structures that cannot be ignored by the natives, travellers and the government.

But a peep into myths and historical facts surrounding mountains and hills, located in Iragbiji community in Boripe Local Government Area of Osun State aptly bring to the fore issues that determine the history, strength and culture of natives, synonymous with hospitality, love and unity. The presence of the mountains and hills are so significant, considering their influence on the panegyrics of its indigenes.

A professor of History in Osun State University (UNIOSUN) in Osogbo, Siyan Oyeweso informed our correspondent that the presence of natural sites or monuments in some communities in the southwestern part of Nigeria can determine panegyrics of the aboriginal inhabitants.

Asked if there is correlation between natural sites in African communities, most especially in Yorubaland and original settlers in such towns, he stated that “geographers and environmentalists can give insights into this. But, what we know is that the hilly environment naturally provides protection, and there is always a nexus between environment and people.”

According to him, “the geographical environment of Iragbiji people indicates that over time, they learnt to tame and understand their environment. The hills during the day can be sunny and very pleasant at night. In all cultures and civilisation, it is always a place for soberness and religious retreats. When you look at all religious organisations today, particularly Christianity and Islam, hilly environments such as Oke Sioni, Oke Baba Abiye, Oke Iragbiji and so on are being explored for different purposes.”

That is why he contended that Iragbijis are eulogised thus: “Iragbiji made up of two rocks male upon the female.”

A visit to Iragbiji which shares boundary with Ikirun from Osogbo axis and Ororuwo community, revealed a rustic setting still grappling with poverty, deprivation and seeming frustration with deplorable road networks begging for government attention.

One of the landmark rocky hills in Iragbiji identified as Okanyilule had long become the pride of anyone who claims ancestral root in Iragbiji as a result of an indelible event which was said to have occurred more than two centuries ago.

Okanyilule hill was then sited at the back of Iragbiji towards the boundary between the community and Obaagun town. The rocky hill with a kind of roundish top edge bulging into the sky had another rocky hill delicately placed by nature on it, thereby making it a cynosure of curious passersby.

The Aragbiji of Iragbiji, Oba Abdul-Rasheed Olabomi, who ascended the throne of his forefathers during the regime of former Governor Olagunsoye Oyinlola of Osun State, said the community is blessed with natural sites that can be explored by the state government for social and economic benefits, capable of aiding the development of Osun State.

Commenting on Okanyilule rocky hill, he said: “the hill is historical to Iragbiji. It is a monument that really depicts and connotes what Iragbiji is. Part of our cognomen says ‘Iragbiji, owners of double hills, one fell down, while the other is still standing.’ Okunyilule has a history dating back to about 200 years ago. There was a dispute over the ownership of the hilly area and the land around it. It involved the then traditional ruler of Obaagun, a neigbouring town to Iragbiji. During that period, the traditional ruler of Iragbiji was Oba Oloyede Dada. Then there were no policemen, there were no soldiers and there were no courts; but traditionally, when issues like that arose, our people in the past had their own methods of settling such disputes. What was prescribed then was to invite all the Obas around Iragbiji area. It involved the then Timi of Ede, the then Ataoja of Osogbo, Oragun of Ila. All of them went to the foot of the hills and asked each of the traditional rulers to prove their ownership.

“The Aragbiji said he was the owner of the land and the hills, insisting that within seven days, one of the two rocky hills, tako-tabo, meaning, one male and one female, standing on each other, will roll down. The then Oloba Agun said nothing of such would happen. To the glory of Almighty God, on the third day, the small rocky hill sitting on the other, rolled down.

“Since then, Iragbiji has considered the Okunyilule hill a monument. In fact every year, people go there to salute the courage of our forebears who were able to stand by the truth. We also commend the gods who allowed the truth to manifest in the rolling down of one of the rocky hills. Today, it is the symbol of Iragbiji on our letter head. Anything we do, we would always allude to the Okanyilule hill. It is one of our prime monuments. We are proud of it.

“Around the Okanyilule hills, we have about four sites. There is a source of water at the Okayilule hills. There is the site where the earliest migrants to Iragbiji called Iledesi settled. There is also a source of water we call Oloti. It was not Oloti from the beginning; it became Oloti later. If you get in there, you will see the marvels of the work of Almighty God, how water gushes out from the base of the rock. It is as site to behold.

“When you leave there, you want to visit Oke Iragbiji itself, which has its own historical connotation. It started with the establishment of Iragbiji, about 600 years ago. History has it that our great grandfather, Sokungbade, was a great man, a hunter. When he arrived here, he went on a hunting expedition to the peak of the hill, Oke Iragbiji. He was chasing an antelope. The antelope entered a hole on top of the hill. History has it that he entered the hole. The antelope and the hunter came out in front of what we now have as the palace. We cannot prove the veracity of that claim but that is in our oral history. In those days, so many things did happen that we feel are unbelievable.

“Since then, our people have been celebrating the hills annually in what we call, Oke Iragbiji Odun Orioke. We normally celebrate it during the last week of July every year. On top of that hill too, we have the Ayeye stream. The stream has its source. The water is always very clean. Then it was forbidden for anybody who was not a prince to go there and draw water or have anything to do with it. The water, before now, was said to be highly medicinal for barren women.

“During our annual festival, people go to the stream to make a lot of vows: the barren, the sick and so on. History has it that about 100 years ago, there was an outbreak of small pox all around the then Yoruba land. It was the water from Ayeye stream that was taken to heal all of the people who had small pox. So, the water is regarded as highly medicinal and spiritual.”

He pleaded with governments at all levels to take advantage of the historical sites and turn them to money spinning platforms.

“If governments at various levels are not so interested, I want to plead with private individuals, corporate bodies and international organisations to invest in the tourist sites as a way of boosting revenues and increasing tourism in Iragbiji and Nigeria,” he said.

The post Iragbiji hills: Monuments of nature’s beauty appeared first on Tribune.

The collapse of Ofiki Bridge along Budo Aare road in Ofiki community, Atisbo South Local Council Development Area of Oyo State on Sunday, October 21, 2018, has thrown 40 communities into travail, cutting them off from other neighbouring communities in Itesiwaju and Atisbo Local Government Areas. YEJIDE GBENGA-OGUNDARE reports that the unfortunate incident has left the communities in limbo as the government continues to speed up its search in creating other routes for the affected communities.

Ofiki River is a major part of Ofiki town and other 40 other communities. The popular Ofiki Bridge which sits atop the river has, for over six decades, provided access for residents in these communities to link other parts of the state.

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It was therefore a major loss for these communities when on Sunday, October 21, 2018 around 6.37 p.m., the Ofiki Bridge, situated along Budo Aare Road on the Itesiwaju Local Government Area boundary with Budo Aare town in Ofiki community collapsed.

Aside the fact that about four people were trapped under the debris when it collapsed, for many residents, negotiating the bridge each day in their search for daily bread has been adversely truncated. Ofiki community is one of the six major towns: Ago Are, Agunrepe, Sabe, Baasi, Liwo that form part of the Atisbo South Local Council Development Area created by Senator Abiola Ajimobi in 2017. It is part of Oyo North Federal Constituency area of Oyo State and is made up of three quarters namely Sanndo, Ito and Agere.

The ancient Ofiki community has Sanndo as its administrative headquarters and this is where the king, the Aare of Ofiki’s palace is situated. And in line with its importance as the administrative quarters, Sanndo has modern institutions missing in some other places. It has a maternity centre, primary health care centre, a micro finance institution known as Ranmilowo Micro Finance Bank, a police station, an office of the Nigeria Security and Civil Defence Corps (NSCDC), primary and secondary schools, private clinics, churches, mosques, traditional worship centres, the popular Olorunda Market built by the local government and a community viewing centre.

Indeed, Ofiki community is one that has a rich historical background and is one of the towns that can lay claim to being a part of the liberation of the Yoruba race, dating back to the 18th century. According to the Aare of Ofiki land, Oba Adeoye Gbenga Adigun, Ofiki and Ago Are both in Atisbo, are sister towns governed by the traditional rulers supported by both Baale Ito and Agere respectively. Both towns were established in the aftermath of the second Dahomey invasion of some parts of Yoruba land including the ancient Iluku city.

“The towns were established in the aftermath of the second Dahomey invasion of some parts of Yoruba land including the ancient Iluku city where we left to found the present town known as Ofiki by Aare Alayeyi. The people were later moved to Saki for security reasons. They left Saki after the Aha Oje war. And while going back to Ofiki, Ago Are was founded but some returned to Ofiki in the early 19th century,” Oba Adigun told Nigerian Tribune.

Ofiki shares boundaries with neighboring towns like Agoare, Owotoro, Sabe, and Irawo in same Atisbo local government area as well as Igbojaye and Komu in Itesiwaju local government. To the north, Ofiki also shares boundaries with River Okpara of Benin Republic which earned the town the status of a border community. Ofiki is blessed with fertile arable land that is vast and extends to the border of Benin Republic. It has deposits of gemstones.

“We are a farming population; indeed, farming is our major occupation and it is not unexpected considering the vast arable land God blessed us with. As a community, we are also blessed with gemstones mineral resources discovered and being mined at one of our farmland, Budo Aare which at present is a case of dispute with Igbojaye community in Itesiwaju Local Government Area near us,” Oba Adigun stated.

Aside farming, Ofiki is also known for trading, art and craft, mining, charcoal production and transportation business among other commercial ventures. “Ofiki is a land beckoning on the federal and state governments for exploration of its God-given resources in order to boost the economy of the nation. Though deprived of infrastructure facilities like good roads and water, it is my strong belief that under my reign, things would change for best,” Oba Adigun stated.

And like the community, the Ofiki Bridge is one with great historical value and background, estimated to be about 60 years old, having been constructed in 1958; the construction of the bridge was said to be as a result of communal efforts.

“The collapsed bridge was built during the reign of my grandfather, Oba Adewoyin Titilola Alabi, Oyinlola I, the Aare of Ofiki land between 1958 and 1961 with £22 contributed by farmers as royalty and as special levy,” Oba Adigun revealed.

The strength of the Ofiki River is seen when it overflows its banks, extending its reach towards the town when the water level rises and depending on the density of the rainfall. And so when the bridge collapsed, it reportedly killed and trapping the remains of three people: two Fulani men and a female said to be a Benue indigene. The unlucky residents were on their way back to their farm settlements in Alateorun and Ibileru.

The collapsed Ofiki Bridge is of great importance to the people. It serves about 40 settlements and other towns. Through the years, traders and residents travelling to Iseyin, Okeho and Ibadan from these settlements with farm produce, timber, cows, cashew nuts, maize, yam, yam flower, tomatoes, pepper and other farm produce travelled the route just as the bridge was a link road to Ogun/Osun River basin farmlands.

“The Ofiki Bridge also serves as a link road to Ogun/Osun River basin farmlands granted to the Federal Government by my immediate predecessor, Oba Tijani Olaribigbe, Kolade I, Aare of Ofiki in 1982. It is also the only bridge through which the farmers pass to access health care facilities and security. This collapse has affected so many communities: indigenes, artisans, traders, transporters, Fulani cattle traders, miners, farmers and everyone living within this community. We are all adversely affected,” the traditional ruler added.

Also speaking with the Nigerian Tribune, a trader and resident of one of the communities affected by the collapse who simply identified herself as Morili stated that, “this is a disaster beyond expectation. Three people died during the collapse. There may be other dead victims that we do not know about. Aside those who lost their lives, the collapse of the bridge has cost us access to the outside world. We have been cut off. Our traditional ruler has been doing all within his power to help with the situation. He has proved to be the father we need. Also, the chairman of the council has been doing what he can; he has been encouraging us and trying to get a way out. It is our prayer that this is resolved on time.”

Another resident farmer who identified himself as Eugene said “I can’t even explain how I feel. The collapse is a disaster for all of us; we are only encouraged that our oba is up and doing and giving us hope. The council also is showing concern. They are still trying to recover the trapped bodies and I, like others, am sad and confused. This is a bad thing; we all thought the bridge was in good condition.”

Talking about the effects of the collapsed bridge, Oba Adigun, who ascended the throne about 10 months ago, was more conscious of the adverse effects on his domain and the people. According to him, “with this ugly development, the socioeconomic life of my people will face a downward turn. If it isn’t resolved on time, the voting rights of the people will be affected in the 2019 general election.

“Also, the traumatic effect of the situation on my psyche as a newly installed king and more importantly on all my subjects is worrisome. Both the community executives, religious leaders, inhabitants have all been thrown into agony.”

Speaking on efforts to salvage the situation since the collapse of the bridge, he stated that, “volunteers and swimmers have been involved in the recovery operations just to get the bodies of the affected people out from under the debris. However, both local and state governments have been contacted. We were promised that high-tech tools will be dispatched to complement the local efforts. Also delegates from Oyo State Emergency Management Agency led by the secretary have been to the site to find out what can be done. I know they have done submitted their findings to the relevant authorities. We have also written to the state government as a community through the chairman of the LCDA requesting urgent reconstruction of the bridge.

“Till now, no casualty has been found. We found slippers, broken motorcycle parts and a woman’s purse containing money, phone and other items. This is what the efforts of swimmers and excavators have brought out so far. Our expectation is to find the dead bodies. We also request government’s intervention for urgent reconstruction of the bridge and the peoples’ cooperation to voluntarily donate towards its reconstruction so as to save people from huge loss, debt, prevented health care, security and the affected socioeconomic activities of my people.”

Speaking on the development, the Executive Chairman, Atisbo South Local Council Development Area, Olusola Ogundeji stated “The bridge collapsed and claimed some lives. As at now, about four people are trapped under the bridge. The collapse was due to structural failure; the bridge was constructed about 60 years ago and I think what happened was that it got worn out, expired or outlived its strength. It is quite unfortunate because it was a market day and the people were going back home; those trapped were right on the bridge when it collapsed.

“We have been working round the clock since the incident; we have met with the community; we have gone to the collapsed bridge and we are making effort to recover the corpses. But the slabs of the bridge are so heavy and cannot be moved. All efforts to bring in excavators have been futile at the moment because they won’t get there; they will sink. We have invited the State Emergency Management Agency (SEMA); it has come to conduct on-site inspection of the bridge. Government is very interested in the welfare of the people, so we are working on it. Many communities have been cut off. SEMA is not doing excavation or removal of corpses at the moment; they are only looking for the possibility of alleviating the suffering of the people. SEMA cannot evacuate because only an excavator can help and there is no way it can get to that place now. The people have been cut off completely, removing corpses is difficult now so we are looking at a palliative measure of creating another route which though may be longer, can be used for now. There is nothing that can be done about the bridge at the moment until the water level reduces.”

The collapsed bridge is the only link the affected communities have to the outside world and it is the only hope as well as route for farmers and traders in the communities. It is hoped that the relevant authorities would do the needful as soon as possible.

The post Stranded in their domains: 40 Oyo communities cut off following collapse of 60-yr-old bridge appeared first on Tribune.

The Araba of Osogbo, Ifayemi Elebuibon recently played host to royal fathers and traditionalists at his Ogbeyonu festival. TUNDE BUSARI who was there, reports

The roll call of traditional rulers, who graced the 2018 edition of the annual Ogbeyonu Festival observed by the Araba of Osogbo, Ifayemi Elebuibon in the Osun State capital, dwarfed the attendance at the previous editions.

The Olowu of Owu-Kuta, Oba  Adekunle Oyelude, who was said to have been a regular attendee, again topped the list of the royal fathers including the Alayemore of Ido-Osun, Oba Aderemi Adedapo, the Owa of Esa-Oke, Oba Adeyemi Adediran and the Eburu of Iba, Oba Adekunle Okunoye at the grand finale of the festival.

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Hosted with funfair at the Elebuibon’s House of Culture and watched by Ifa priests and devotees, the cultural carnival also attracted Muslims and Christians who converged on the compound and relished variety of cultural events such as performances by Osun State Cultural Troupe, Ifalase Dance Troupe and Alhaji Sefiu Alao, a fuji music star.

Some days before the grand finale witnessed important activities like cutting of new yam, invocation of the sixteen Odu, offerings to the deity of twins, divination for children of Ogbeyonu, homage to the ancestors, music and dance for twins and presentation of film titled Adayeba.

Throughout the week-long events, guests were treated to different types of foods and drinks supplied by the organising committee, a group coordinated by the children of Elebuibon and their friends.

The festival was an occasion and indeed a platform that reunited Ifa priests who traveled to Osogbo from different places to honour and receive blessing from Elebuibon, who returned to the country from Brazil a few months earlier.

Expectedly, the fuji musician, Sefiu Alao drew more traffic of music lovers to the venue as soon as his voice echoed out of the giant speakers placed near the entrance to the compound. The Abeokuta-born’s performance significantly added social flavour to the cultural affair and electrified the whole neighbourhood.

The ebony black Alao impressed the audience with special compositions dedicated for the occasion, effort which earned him instant appreciation of Ifa adherents, who were nodding affirmatively on their seats during his show.

Other notable fuji acts that had also featured at Ogbeyonu festival included Saidi Osupa, Ramoni Akanni and others.

Reviewing the festival, the Olowu-Kuta made a case for a rebirth in Yoruba cultural heritage as a way to assert the identity of the children of Oduduwa among other ethnic groups not only in Nigeria but at world at large.

The widely travelled traditional ruler expressed regret at how foreign nationals shower appreciation to Yoruba culture abroad whereas the owner of the culture back home are wasteful.

Oba Oyelude affirmed that he had not missed any edition of Ogbeyonu festival, saying if there was any he had missed, he must have travelled out of the country.

He pointed out that Ogbeyonu festival is celebration of the beauty of Yoruba culture and tradition; the beauty, which, according to him, the Araba (Ifayemi Elebuibon) symbolises.

“Ogbeyonu is a festival that showcases the position of Ifa and the need to use what we have to get what we want. I am talking as a traditional ruler, a custodian of culture and one who must be seen as defender of the culture. I am here, and I shall always be here because it is our own festival,” he assured.

Elebuibon, who expressed his delight at the turnout of guests, appraised the festival as well organised, applauding his biological and foster children for rising to the occasion and using their respective experiences to put up the festival.

He also promised to do his best at all time in propagating Ifa faith, a divine assignment, which he said, he was sent to undertake in the world.  The Araba stated that the history of his life is all about Ifa faith, hence the reason he would stop at nothing in projecting it.

“My history is an open book. In fact, I presented my autobiography at my 70th birthday last year. The book contains details of how I started my life as a kid under the tutelage of the late baba Ifaniyi Ajani. What I am saying is that Ifa is all I know. That is why I must not spare anything to propagate it to the world,” he said.

Elebuibon used the occasion to express his happiness at the way the Yorubas are now realising the need to return to the traditional religions, going by his personal experience as a consultant.

He said his clients are drawn from Islam and Christianity, a development, which, he remarked, further affirmed that he is on a right track.

“Or how can you explain me sitting here and they come from their different places of worship to seek my guide? That is my experience here on day to day, except when I am not in town. Even when I am out of the country, they drop messages. This is saying that they are appreciating what we are doing,” he said.

The Araba prophesised that in no distant time in future, traditional religions would witness upsurge return of Yoruba people who would have been tired of all kinds of disappointing news coming out of their places of worship.

He recalled a seminar he attended in Ibadan where he expressly declared that people, would return to their roots, saying that all the black people irrespective of religion they practice, are descendants of Orisa.

“I don’t just talk. I talk based on what I must have seen before I talk. The time is near when the prophesy would come to pass. Water will definitely return to its source. That was how I put it to them at that seminar,” he said.

On a final note, Elebuibon said plan was underway to make Ogbeyonu festival more attractive to more tourists including his godchildren resident in different countries.

“That is where we are heading now, and we shall get there because these faithful abroad are really appreciative of our culture more than what obtains here. I thank all traditional rulers that came and honour us,” he said.

The post In Osogbo, it was convergence of rulers, priests for Elebuibon’s festival appeared first on Tribune.

For many Ibadan communities, August 26, 2011 is a day that will never be forgotten as they continue to count their losses as a result of a flooding disaster that many have been unable to recover from. The ancient city of Ibadan, West Africa’s largest metropolitan city is said to have a lengthy rainy season that runs between March and October with a history of flooding that has become a yearly disaster as a result of hydrological and anthropogenic factors.

And according to data, Ibadan has witnessed several devastating flood incidents since 1933 and flooding has become a perennial occurrence but the August 26, 2011 has been adjudged to be the most destructive with monetary value of damages to property running into billions and many lives lost;  a total of 39 bridges and culverts were damaged in the floods.

A flood vulnerability assessment of Ibadan showed that Mean Annual Rainfall (MAR) contributed more to flooding than other factors while indiscriminate dumping of solid wastes in streams and river channels, and construction of buildings in flood plains and across drainages remains a major factor.

Further research revealed that open market places contribute largely to the indiscriminate dumping of refuse within Ibadan communities and are a major source of blocked drainages and water ways. And to curb this excessive tendencies of open market traders and inculcate in them the basic habit of proper waste disposal, a project tagged the operation Keep Ibadan Clean and Flood-Free (OKIC&FF) was put in place.

OKIC&FF is one of the non structural measures conceived by the Ibadan Urban Flood Management Project (IUFMP) with support from the World Bank to tackle the problem  of indiscriminate dumping of waste in markets and other public places by conducting sensitization outreaches and raise the cleanliness index in public places within Ibadan metropolis.

One of the tools employed is a competition for all open markets within Ibadan and the yardstick for choosing a winner focuses on compliance with the state government’s extant laws on proper waste disposal, cleaning of drainage channels, absence of litters or accumulation of waste and presence as well as maintenance of toilet facilities among other criteria.

And at the end of the Ibadan Cleanest Market competition, the first stage which spanned from July to September, the Ogbere Idi Osan market in Inukan Local Council development area of Oyo state emerged the winner in the competition and an award ceremony was held at the market where a billboard was unveiled and the market executives given the award.

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The ceremony had in attendance chairmen of local government areas of Ibadan, market executives, environmental officers and personnel of affiliated government agencies.

Speaking during the award ceremony, the IUFMP Project Coordinator, Mr Dayo Ayorinde asked for the continuous cooperation of all market operators and public places coordinators to collaborate with the agency to ensure the realization of the lofty ideals of the OKIC&FF.

Also speaking, the Commissioner for the Oyo state Ministry of Environment and Water Resources, Chief Isaac Ishola, stated that the essence of the competition is to inculcate the habit and practice of cleanliness and environmental sanctity in open markets and public places in tandem with the old age maxim that says cleanliness is next to godliness.

“The motivating factor for all this is the need to checkmate indiscriminate dumping of waste which is one of the major factors that predisposes Ibadan to perennial flood disasters,” Chief Ishola stated.

Also speaking, the Permanent Secretary, Ministry of Environment and Water Resources, Mr Gabriel Olusoji Oguntola stated that OKIC&FF was instituted for the purpose of raising the cleanliness index of places of mass convergence within Ibadan environs which was hitherto known to be plagued with environmental lapses such as waste dumping and indiscriminate disposal, lack of or improperly managed toilet facilities, street trading and unhygienic exposure of consumables among other unsanitary habits.

“In view of the prevalence of open markets that dot the nooks and crannies of Ibadan and the corresponding tons of refuse generated by these markets, it is very much in order to conceive an initiative whose thrust would be to inculcate the right sanitary values in users of the markets and such public places,” he added.

He concluded by all market men and women to be challenged by the opportunity   to make a difference in their jurisdiction so that they also can be eligible in subsequent editions.

The post Oyo rewards state’s cleanest market appeared first on Tribune.

The setting was exquisite,  royale and  colourful. The event was this year’s annual Presidential Cocktails of the Nigeria-Britain Association (N-BA), held recently at the hallowed residence of the Britain Deputy High Commissioner, Laure Beaufils, located in Ikoyi, one of the highbrow areas of Lagos metropolis.

But, besides being an opportunity for eminent personalities from the two countries – Nigeria and Britain, to fraternize, another highlight of the event was the local fashion, which was on parade.

It was a celebration of local fashion, as epitomized by Miss Bukola Adeogun, who had just emerged  winner of the association’s fashion competition, held, prior to the event. The fashion competition was  meant to encourage budding talents in the nation’s fashion industry and showcase them to the world;  one of the reasons the association was set up in the first place.

By coming tops at the competition, therefore,  one of the benefits accruing to  the Lagos-based fashion talent was that opportunity to mingle with the ‘high and mighty’ that  thronged the  event and showcase  her wares to those guests, comprising Nigerians  and Britons.

Founded 49 years ago, the Nigeria-Britain Association (N-BA) was set up with the sole aim of fostering and deepening friendship between the two nations and enhance  socio-cultural ties; hence its decision to beam its focus on discovering  and celebrating local  fashion talents, at this year’s presidential luncheon.

According to the association’s president, Mr. Shola Tinubu, though members of the association are captains of industry and those who have made names for themselves in the different sectors of the economy, the association is not a business organization. “We are a friendship association and not a business group. We are here to ensure that we foster friendship and deepen sociocultural ties between Britain and Nigeria.

“The reason for this is quite simple. It is only on top of friendship and deepening those ties that we can begin to build businesses, build diplomacy, leverage international politics and all those good things we like to see happen, from a platform of friendship,” he stated.

According to him, fashion remains one of the platforms the association uses to cement such  friendship, hence the decision to organise a fashion show this year. “This year we did a competition for the best designer and we got different people. It was narrowed down to about five, with Bukola Adeogun, the person we are honouring today, coming tops among the five at the grand finale,” he stated.

Tinubu explained that since fashion remains a major part of the people’s culture, the aim of the fashion competition was to discover and showcase local fashion talents to the world.

According to him, the fashion parade, exhibiting different local fashion styles, as designed by Miss Adeogun, who has her shop in Egbeda, the ever-bustling part of Alimosho Local Government Council Area of the metropolis,  was one of the steps the association had taken to deepen the two countries’ relations in the area of culture.

Besides, the association had also organised    a schools debate, involving private and public secondary schools across the country, where lots of talents were discovered. “The schools debate was an eye-opener. You will be amazed at the amount of talents,  intelligence and potential exhibited by the  competing students from both public and private schools. And even though the  competition was won by a private school, you could see a little bit of energy from the public schools, too,” he added.

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Tinubu described the Annual Presidential Cocktails as one of the high profile events of the association, a gathering of who is who in the two societies and it is usually held at the residence of the Deputy British High Commissioner. “It’s a presidential luncheon, hosted by the Deputy British High Commissioner. I’m the 49th president that means we have been doing this for the past 49 years,” he stated.

But, the association is unrelenting, he says. For instance, it is throwing its doors open to members of the public, especially the youths, who will be value-adding to the cause of the association. “We need to re-invigorate the association. We believe besides encouraging budding talents  in the fields of fashion, education and others, we must ensure that the legacies built over the past 49 years must continue.

“That is why we are throwing our doors open to members of the public, especially the youths, within the ages of 18 and 30 to join to enable them log into that platform of friendship between the two nations,’ he stated.

Speaking at event, the  British Deputy High Commissioner, Laure Beaufils, stated that the association had become imperative in fostering the relationships the two countries had developed over the years.

“Talking about relationship between the two countries, you discover we have so much in common. We have language in common, we have heritage in common. We have strong relationships that cover trade and commerce, security and a wide range of issues. That we are coming together this night to celebrate local fashion talents is a testimony to such relationship,” the first female British Deputy High Commissioner in Nigeria stated.

Expressing her delight at the event, Miss Adeogun expressed the belief that the event would go a long way in giving her business the much-needed push.

The post Association stresses need to build local culture appeared first on Tribune.

A modern and semi-mechanised abattoir was inaugurated by the Ondo State government almost two years ago. Unfortunately, the multimillion naira abattoir has never been used obviously. HAKEEM GBADAMOSI after a visit to the facility reports the level of decay of the infrastructure, reasons behind its present condition and complaints by stakeholders.

It is an established fact that meat easily conveys disease-carrying agents. It therefore becomes a major occasion that meat processed under unhygienic conditions can be responsible for the spread of certain diseases. Apart from this, unhealthy cows are often slaughtered in abattoirs and sold to unsuspecting members of the public, thereby spreading some of the diseases being suffered by many. This of course was one of the reasons the immediate past administration in Ondo State put in place some measures to eradicate diseases associated with the consumption of unhealthily processed meat by establishing a modern and semi-mechanised abattoir, which remains the best since the creation of the state in 1976.

Many, however, believed that the creation and establishment of the modern abattoir inaugurated at the twilight tenure of former governor Olusegun Mimiko in February 2017 would move the state away from the traditional method of slaughtering cows and processing meat. Clearly they were wrong after all as the facilities put in place nearly two years ago have not been put into use in any way.

The N528 million semi-mechanised facility situated at Sango area along Akure / Ado Ekiti road in Akure North Local Government Area of the state with the capacity to process about 200 cattle in four hours was under lock and key when Nigerian Tribune visited the facility, while butchers were seen transacting their businesses outside the area.

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Speaking during the inauguration of the modern abattoir last year, Mimiko said the establishment of the semi-mechanised facility would help the state to conquer the menace of supply of unwholesome meat processed in unhygienic environments, noting that many cattle were being slaughtered and processed for human consumption from about 70 unhygienic local slaughter slabs scattered around the state.

Describing the facility as world class, he said the project gulped about N528 million, explaining that it was done in such a way that the traditional butchers would be involved in its operation so that they would not be thrown out of their jobs.

Giving an insight into facilities in the abattoir and how the project was executed, Mimiko said it was divided into four lots, explaining that Lot 1involved the construction of a slaughter hall, lairage, office complex, public toilet, bone yard, manure dump, incinerator, underground water reservoir, fence, gate-house, generator house and supply/installation of abattoir equipment and laboratory equipment/reagents.

According to him, “Lot II involves supply of effluent waste disposing truck and meat delivery van with chilling equipment. Lot III involves electricity supply to the abattoir facilities with 500KVA dedicated transformer and a 60KVA soundproof generator while Lot IV involves drilling of boreholes and construction of overhead tanks for water supply.

“This abattoir complex was designed with all necessary ancillary facilities to ensure steady and sustainable provision of wholesome meat to Akure and environs as a first step. This is to be replicated in other major towns and villages of the state in due course.

“The abattoir facility with capacity to process 200 cattle in four hours will be ceded to a concessionaire under an agreed memorandum of understanding (MOU) to ensure consistent profitability and sustainability.”

Therefore, one would have assumed that activities would have commenced almost immediately after the project was inaugurated by the Mimiko administration. But as things stand, it is obvious that the facility has been abandoned and left unused after its inauguration in February, 2017.

A source who spoke with Nigerian Tribune explained that the project was handed over to the present administration while contractors to run the facilities were interviewed. According to him, one of the contractors issued tickets at the abattoir for about three or four months before the company and its officials disappeared.

He disclosed that the company disappeared into thin air just as its workers also left the abattoir. “Though they never for a day operated the equipment inside the facility, they were always here to issue tickets on every cow slaughtered.”

An official of the company, who spoke to our correspondent on the condition of anonymity, said they reported to the abattoir on daily basis but the contractor who employed them had been elusive and had not been paid for about six months.

He explained that the company took over the abattoir and test run the facilities but never operated it for a day. He suspects that the contractor, who is the managing director, had failed to keep to the agreement and therefore slowed down activities at the abattoir.

He disclosed that they have called the managing director times without number but said “the man has not been picking our calls and we have been reporting here daily without being paid any salary.”

All attempts to speak with the security guard at the abattoir were not successful as he directed our correspondent to the contractor managing the facility. He therefore prevented Nigerian Tribune from gaining access to assess the compound and the facilities.

Butchers and cow sellers however frowned at the development. One of the butchers, Kabiru Kataf, who spoke to our reporter, described the establishment of the abattoir as a waste of public fund.

According to him, “I don’t know why government will spend huge sums of money on a project like this and will not put it to use. They told us during the inauguration that it will make our work easier but nothing has been done in the last two years.”

He said the presence of the modern facility has not changed their old way of carrying out their businesses, saying “cows are being slaughtered and the processed meat is exposed to a lot of hazards not meant for people’s health.

“We have never seen how these machines work; they told us while inaugurating the place that one of the machines slaughters, skins and debones an animal. Why abandon a project that cost over half a billion naira? But we are still using our manual method here. I think government is continuum, and this kind of project should not be allowed to just rot away.

“We slaughter over 100 cattle daily, and they said the machine can kill and process 200 cows in four hours. Why not put the place in use to ease our burden. It takes us several hours to slaughter and prepare these animals.”

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Also speaking, another butcher, Ibrahim Adeoye, disclosed that the leadership of the cow sellers and butchers had tried to meet with the government over the continued closure of the place but said it yielded no result.

He, however, called on the state government to open the place for business saying a lot of money would have been paid into the coffers of the state government if the facility had been operational. “The structures are beginning to look old because they have not been used. The equipment in the abattoir may need servicing since they have not been operated for almost two years.

“The place has been overtaken by weed. But some herders have been grazing their cattle place here. This abattoir should not be left to rot away. It should be a source of revenue for government. The project should not be abandoned. If the place is opened, many of our youths would be employed and this will surely reduce the rate of crime; an idle mind is the devil’s workshop. We have so many of our youths who will be ready to work here,” he added.

A veterinary doctor, who simply identified himself asJohn, said the modern abattoir if put into use will not only add to the economic development of the state but diseases associated with filthy meat will surely be a thing of the past. He said the abattoir is well equipped with latest machinery and facilities but wondered why the government has decided to abandon it.

However, the Chief Press Secretary to the Ondo State governor, Segun Ajiboye said the state government has not abandoned the multimillion naira facility but laid the blame at the doorstep of the contractor managing the abattoir.

According to Ajiboye, the abattoir was given to a contractor after signing a Memorandum of Understanding (MoU) to ensure that the place was being run efficiently. He said the company failed to fulfil some aspects of the agreement.   Ajiboye said the MoU had been withdrawn while new contractors were interviewed last month. He assured that the facility would commence operation by December, immediately after the signing of a new agreement with the contractor who will manage the place.

He expressed concerns over the continued closure of the abattoir saying government had injected a lot of money into the project not only to generate revenue but also to ensure that meat is processed under hygienic conditions.

“The semi-mechanised abattoir facility is of international standard and will correct the present appalling situation of meat delivery. It will ensure that animals are slaughtered and processed under hygienic conditions thus reducing the incidence of  meat contamination at processing stage and consequently reduce incidence of meat-borne diseases in the state,” Ajiboye said.

The post Built to waste: Inside Ondo’s abandoned multimillion naira modern abattoir appeared first on Tribune.

Oba Adeoye Gbenga Adigun, JP, the Aare of Ofiki land has been a peace and conflict expert and an educationist before ascending the throne of his forefathers. In this interview by YEJIDE GBENGA-OGUNDARE, he speaks on the peculiarity of his community, expectations, challenges and vision among other issues.

What was your growing up like?

I was born about four decades ago to the Edu ruling house of Aare of Ofiki by Late Prince Oyetunji Joshua Adeoye Akanno and Princess Adeoye Rahmat who is a Batonu, an indigene of Taberu in Baruten Local Government Area in Kwara North Federal Constituency of Kwara state by tribe. My father was a farmer and an independent petroleum products marketer and my mother also a trader and a farmer. Just like that of any other person, just that though I came from a royal family; I had my education from primary, secondary to tertiary institution in Kwara state where I bagged National Certificate in Education (NCE) in Biology/Chemistry at the Kwara State College of Education Ilorin. After this, I acquired a Bachelor of Education in Human Kinetics & Health Education from the University of Ibadan and a Masters degree from the then Center for Peace and Conflict studies now known as the Institute of Peace and Strategic studies, University of Ibadan. I have traveled wide home and abroad and have many international friends. I am married to my beautiful Queen and blessed with children.

 What in your antecedents prepared you for the throne?

I have held several positions leading my colleagues both in secular and religious organizations; I was the President, Chemistry Education Students Association, Kwara State college of Education, Ilorin; President, Oke Ogun Indigenous Association, NNPC Ibadan; President, Humanitarian & Refugee Studies Students Association (CEPACS) University of Ibadan. Also, I was the pioneer Chief of Staff to the Atisbo Local Government chairman, a member of the Atisbo Local Government transition committee; I am at present the President of All Africa Baptist Youth fellowship comprising 34 countries and 67 convention/unions in Africa and Vice President Baptist World Alliance Youth department. I am a Rotarian and also a member of the Independent Marketers Association of Nigeria, NNPC Ibadan Depot.

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How has the last one year on the throne been?

My experience in the last one year on the throne has been awesome. Though I was not expecting such a thing when it happened, I was in Sierra Leone for humanitarian mission during the mudslide in which some Baptist families were lost when I received the shocking news of the demise of my predecessor. My installation as King was barely five months after I was elected President of All Africa Baptist Youths. So combining the two has been an awesome experience but God has been wonderful. He has proved that He is the only one that gives wisdom, knowledge and understanding. He is in charge of all situations and I return all glory to Him. I enjoy great support from my chiefs, majority of the royal family members, the community and religious organizations including the traditional worshippers. I am loved and that’s just the reason for the peace in the community after my installation. I also enjoy the prayer support from my religious organization home and abroad. My executive team has been wonderful. Despite all tight schedules, I attend promptly all meetings of the traditional council and Baptist world Alliance both on the African continent and across the world.

What has changed since you became king?

Many things have changed since I was installed in January, this year. So many things; the health awareness in the community has increased, there is promotion of education especially when Professor Soji Aremu, the Director of the Distance Learning Centre of the University of Ibadan and his management team attended my first on the throne community general meeting to orientate parents and their wards. I inaugurated quarterly security meeting between the farmers, Fulani herdsmen and host communities. We have tried to draw the attention of government to the community needs on infrastructures and completion of abandoned projects.

Also, I have been promoting the community in the international community, calling investors to come and establish industries and farms in order to create employment opportunities in our community, there had been peaceful resolution of crises and counseling of youths while creating an atmosphere for promotion of unity among the three quarters that form the town. I have worked on deployment of strategies towards boundary protection thereby resolving current and future land boundary disputes and promoting religious harmony.

 What is peculiar about your community?

The peculiarity of my community is that it is a combination of three communities; the amalgamation of three set of people who came together to form a community right from the ancient Iluku city and staying together till date whilst maintaining their identities but are united. Of course, there must be grey areas, but by history and providence, Aare being a warlord with full royal blood from Elekole of Ikole Ekiti dynasty has been playing his unwavering leadership role. Hence, Ofiki shares peculiarity with Yoruba towns like Abeokuta in terms of administration; it is also a town blessed with arable lands, gemstones and big river named after the town.

What is your vision for the community?

My vision is to continue to work for the peace, unity and progress of my people. To ensure education of our children and youths are paramount to the parents; ensure government at all levels improve the infrastructure development of the town. To ensure improvement of socioeconomic development of the people through investors and entrepreneurial development programs, bring to the consciousness of my people, the need to move more close to God, ensure safety of life and properties of my people and to ensure more of health awareness programs to reduce infant mortality, child birth mortality and improved health facilities.

What would you say is the role of traditional rulers in today’s world?

The role of traditional rulers as the custodian of the culture is clearly defined. They are to protect the values and ethos of their race, to ensure protection of life and properties, to promote peace and unity of their subjects, to help the government at ensuring their subjects pay tax and are law abiding, promote government policies and rules. Traditional rulers are the mouthpiece of the people and are expected to lead an exemplary life worthy of emulation.

How developed is your community?

Ofiki as an ancient town has been deprived of infrastructural development such as good road network, water and stable power supply; what we have is epileptic electricity supply. Most government projects were abandoned, for example, abandoned 16km MDGs Agunrege- Owo- Ofiki to Irawo road project, abandoned Ofiki Referral General Hospital in Ajegunle area along Owo road, Ofiki- Ago Are 7km road, Ogun/River basin farm project, all abandoned. These abandoned projects draw the town back.

What are the challenges as a new king in such a community?

The challenges I face as a new king is to ensure I lobby appropriate government agencies and private companies to improve the infrastructure and socioeconomic development of my community and also to ensure the peace and unity of my community is not compromised.

What are your expectations from government?

My expectation from government is quite simple. I want the government and its agencies to please listen to our appeals and help us in the area of infrastructural development especially the roads projects that had been abandoned over time and more urgent, our recently collapsed bridge which is our link to other communities. I also want the government to help us with investors in the area of mining to improve the living standard of my people.

 Are there any natural resources in your community and what is your community known for?

We are blessed with arable lands, gemstones and forest suitable for agricultural investors and miners. The government and private investors are beckoned to come explore and establish industries. My community is a peaceful and accommodating one blessed with natural resources. It is the home of warlords and is protected from external aggression. My community has tourism centers like Obatala hill, Ancient Iluku hill which has a natural pond with healing power on the top of the hill and it never dries. Ofiki River is also a major part of Ofiki that empties her water in to the Ogun River. Budo Aare Ofiki mining site has the best gemstones in Nigeria. New sites have just been found at Onipako Ofiki too.

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 The Elegboro of Ijebujesa, Oba Moses Olufemi Agunsoye is a year on the throne rolling out drum for the ceremony today in his hometown. In an interview by TUNDE BUSARI, the traditional ruler reviews his last 12 months on the throne and gives thanks to his subjects for the love they have so far showed him. Excerpts:

One year has just gone. What is your experience of the new life as the Elegboro of Ijebujesa?

My experience is memorable. My experience confirms that God’s design for his creatures will manifest. It might not come the exact time you want it. God will surely show you that He is your creator who brought you to the world to achieve certain purpose. And until that purpose is achieved, He won’t recall you back home. That is the best way to answer this question because I see the hands of God in me and the palace in the last one year. I must always give praise to him.

How can you describe the people of Ijebujesa in the last one year?

The best words to describe them are ‘fantastic and patriotic.’ You can even see since you entered the palace what I am talking about. They have proved to me that I am lucky. They have been wonderful. They have accorded the honour any traditional ruler should wish to have from his people. Whenever I am going out and wherever I go, I meet very happy people, greeting me with all the respect. I am overwhelmed by their love. This means I have a lot of work to do to ensure the expectations they have on me are met because to whom much is given, much is equally expected.

What do you think informed the love you just mentioned?

To be honest, I cannot specifically say what is behind the enthusiasm I see in my people on a daily basis. But I am conscious of the fact that I was together with them long before I became the Elegboro.

How do you mean, sir, when you were not working in Ijebujesa?

You are right. I was not based here. But I was coming home as regular as if I was based here. There was nothing going on in town that I was not part of. I would travel by day and night to ensure I come home to play my part. Whether it is community development matter or ceremonies, I would always come around to contribute my own quota. I had blended very well with the town such that you would think I was living here. When I arrived, I did not just go home straight. No. I must touch different places where my friends were already waiting for me. I would move from one joint to another until the day grew old. It was fun being in the midst of my people back then. May be, that informed the support I enjoyed during the contest and after the coronation. I am using this opportunity to appreciate their love.

What moment can you recall really touched your heart in the last one year?

There are a couple of such moments. But I can easily recall one that happened not long ago. I left home and attended a church service at the time the pastor of the church and congregation did not expect. They did not expect because the church was built with wood. The pastor could not hide his joy seeing me taking a seat in the church. What I used that to do is that we are all one. As traditional ruler, I should not be seen as traditional ruler to a select people. The throne has conferred on me the status of father of all, regardless of class and religion. And I am happy to identify with the downtrodden, the people who ordinarily would think I cannot be found in their midst. If this is also seen as one of what informed the support I enjoy from my people, it is right.

In terms of physical development, what changes have you observed the town has witnessed?

God has assisted me to do a little as regards your question. And God has assured me that the little is just a tip of the iceberg in what the town will witness in my reign. I am here finally. This is the place of my rest. There is nothing I am looking for again. I can’t acquire property again. The palace is what I have. And I must ensure the palace is in best place to live. This office was refurbished to taste between last year and now. Fifteen units of solar electricity were installed just last week. I sent a request letter to Abuja and here we are. The team that did it spent three days here. They dug, cast and installed. From Ilesa road down to the palace is now well illuminated in the night. Also, I built a 20-unit market at the International Market, opposite Interlink Polytechnic. I am also happy to tell you that there are few recreational facilities in Lagos or Ibadan that you can’t find here. The Asiwaju of Ijebujesa, Chief Rotimi Obeisun has proved to be a genuine patriot by bringing his investments back home. We have cinema, civic centre, radio and television houses among others. A fertilizer plant, the biggest in West Africa, would soon be commissioned too. There is agro-allied rice mill too. I am calling on other sons and daughters to emulate Asiwaju in taking the town to higher height of development. We cannot continue to wait til government brings industry here before we do what will change the life of our youths for better.

Can you recall any of your pastime as a young boy in school?

I was somehow playful. I loved Football and sports generally. Whenever I was playing on the field, spectators would be hailing and chorusing Prince Oyeee. I was also doing athletics too.  I derive so much fun doing sports, especially when other students were clapping for me.

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What are other things you can recall in your school days?

I can recall that I passed through hard time in the hands of my seniors. Because some of my seniors in higher classes, like form three, wanted to show me they were my seniors, I would try to resist. I resisted because they were my friends, my age mates.

Why were your age mates in higher classes than you were?

I entered the school, Ijebujesa Grammar School late. I came from modern school to join them. My guardian gave me money to obtain form to enter Technical College but I did not like Technical College. So, I kept the money under my pillow for a long time. He reported me to the family but I stood my ground. Eventually I came to Ijebujesha to start from form one. That was what caused the delay I had.

Do you observe that Olori has fully adjusted to her new role?

It was not an ice on the cake. It took her some time to wake up to the reality of her new status. She has travelled to Osogbo now for the preparation, she would have answered this question better.

You have talked of the beauty the town has witnessed in the last one year. You must have also had some low moments. Can you share them with me?

That is life. But to be honest, my best moments have subsumed such moment. My only worry, which I am calling government to respond to is security. We have witnessed some unfortunate incidents that are not good for the town and neighbouring communities. We have made some efforts in combating the crime but we are still making further efforts because it is not over until it is over. Apart from regular security agents, we also involved the vigilante and OPC (Oodua Peoples’ Congress).

As a traditional ruler, the custodian of custom and tradition, what are your findings?

Security matter should not be thrown to the public. We are still working on some things regarding your question, and soon, God willing, we are going to reach somewhere. But I am appealing to government to supply us with patrol vehicles to aid security agents in their works. Where security is threatened, meaningful developments are difficult to achieve. Government should consider this fact and come to our aid.

How does relationship between you and other traditional rulers look like?

At Obokun/Oriade Council of traditional rulers, we have cordial relationship. I am happy to be in their midst. We are all working towards making our respective domain better than we met them.

What has being the Elegboro taken away from you?

As an outgoing person who enjoyed his social life very well with friends, I can say the throne has restricted me from certain things according to the tradition. I cannot go to joints again to enjoy my drinks with my friends. But it is a sacrifice one needs to make, and I am happy for it. Life is in phases. I am okay with this new phase. Nevertheless, I enjoy myself.

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