Image may be NSFW. Clik here to view.Users of public water in Iwo are gradually losing hope as burst pipelines have turned a major hindrance to the regular supply of public water. TUNDE BUSARI reports the frustration of the residents.
The ancient town of Iwo in Osun State is silently losing the service of public water supply going by the high percentage of what is technically called bursts experienced by the Osun State Water Corporation in the town, a development that has since sent a wrong signal to users of public water and caused panic among them.
Burst, Nigerian Tribune gathered, is broken pipelines which make distribution of water to different points difficult and gives room for wastages. It was learnt that 70 percent of water pumped to the town ends up inside drainage and on the streets, thereby digging potholes among other problems on the road.
Even though many house owners in Iwo like every other towns, especially in the South-west, develop their property together with borehole option, a good number patronize the state water corporation because, according to them, of its affordability and quality that makes water-related disease in their household impossibility.
Just like use of the public electricity supply, public water is said to be cheap, and can be subjected to individual manipulations, hence the alleged huge unpaid debts on the table of the corporation.
Alhaji Wakilu Sanusi, a commercial vehicle operator, told our correspondent that his house, which he built in 1997, relies on public water because, he stated, public water was comparatively cost-effective as much as it is dependable.
The outspoken fully bearded man said he could not afford the charge for borehole when he built the house and, therefore, settled for public water supply, which, he maintained, had since served him and his household well until few years ago when he began to observe some flashes of irregularity.
“I was enjoying government water. It was clean and well treated with chemical. It gave me and my family assurance that we were drinking good water which is good for our health. But in few years, things have changed. We are not enjoying regular supply again. I am working seriously to also have borehole but the cost is not a child play. If I can raise the money now, I am not going to wait because in Nigeria any public benefit lost is gone forever.
“I don’t want to say I have lost hope but I am old enough to know the trends of things in the country. Can you remember how the old NITEL died before news telephone service operators came to help us out? I am not losing hope on them (Water Corporation) but I cannot fool myself waiting for them,” he said in impeccable Yoruba Language.
Evidence of Alhaji Sanusi’s skeptism lies in the office of Osun State Water Corporation (Water Supply Scheme) located at a place famously called water works along Yidi-Oba road. Looking at the office, which hosts the dam of the corporation, from distance would paint a picture of abandoned premises, a contrast to what, our correspondent learnt, it was years back.
Image may be NSFW. Clik here to view.It will take inquisitive mind to venture into the bush that appears to lead to a jungle. However, when the reporter tried his luck following the guide by a commercial motorcycle operator, who transported him there, a big plant where, water supply is processed was found.
Remarkably, the building is surrounded by farmland allegedly cultivated by some retired workers of the water corporation. The structure, commissioned in 1958, is fast sliding into archive material with its faded paint and broken components. But the machines, that filter and also treat water, are in tolerable state. Aside some bags of water treatment chemical recently supplied the office, a 400 KV power generator is also on standby in case public electricity fails.
Besides, the dam is in its state of natural quietness but a source alleged that it is not properly maintained. The source further disclosed that lack of proper maintenance of the dam had offered opportunity to a gang of youths who often test their swimming skills in the facility.
The Ondo State-born lamented his frustration in educating the concerned people on the danger in turning public dam to swimming pool, adding that it is not good for public health despite the fact that the water undergo treatment.
“But they would not listen; they call us names and say because we are not indigenes, we don’t have right to call them to order. Yet, when any of them get drowned, we are the one they run to in order to remove the corpse,” he averred.
He called on the authorities to employ more hands, especially security guards who would monitor the dam day and night for the interest of the public who use government water for their daily needs.
In his response to the state of water in the town, the Oluwo of Iwo, Oba AbdulRasheed Akanbi also expressed his reservation on the bursts recorded and attributed the development to long years of installation of the pipelines.
However, the traditional ruler, who is currently observing his holiday in Canada, made a promise to look into the matter with a view to bringing it to the attention of the government. Oba Akanbi said in the countries of Northern Hemisphere, public water and other utilities are a given which attract no outcry, unlike what obtains in developing countries.
“But as I always say, it is my responsibility as father of all my subjects to take the lead in providing social service to them in the area they need. That’s what I have spent my three years on the throne to do. This water issue is not going to be an exception.
“I have done roads personally before and after the Oluwo, I am also just constructing the first Arc of Temple on the roundabout, where statue of old soldier stood for so many years when I was a kid. On this water matter, we are going to reach out to the relevant bodies to ensure that the pipelines are repaired or changed to enable water reaches everywhere,” he assured.
Image may be NSFW. Clik here to view. The rail yard that services the ongoing Lagos-Ibadan railway construction, in terms of components supply, has its location in Itori, a town in Ogun State. Since the construction work started, little or no mention has been made about the community but after a visit, TUNDE BUSARI writes about the significant economic benefits that the community has recorded.
Since the Federal Government of Nigeria sometime in 2016 awarded the new Lagos-Ibadan standard gauge rail railway project contract to the China Civil Engineering Construction Corporation (CCECC) to ease transportation problem which the public had, over the years, endured on Lagos-Ibadan expressway, much has been heard about the project.
The Apapa terminus and Ibadan end of the work has received attention of both conventional and social media. However, little mention has been made about Itori, a sleepy town which plays a strategic role in the construction work. Welcome to Itori, the headquarters of Ewekoro Local Government Area of Ogun State.
Sharing boundary with Ewekoro, the acclaimed town of cement, Itori is the host to the rail yard where railway components are assembled, fabricated and distributed to sites of construction between Ogun and Oyo States corridor of the stretch. Railway components such as railway sleeper, steel rail, beam and numerous others are found in that yard which is comfortably sitting on a vast expanse of land, the size of an average community.
Long, medium and short trucks were parked in the premises while some of them were loading and carrying beams and sleepers from one spots to another. Trains were also seen shuttling between Itori and construction sites on Ibadan-Abeokuta corridor. The trains, like trucks, also carried construction components to sites.
The entrance to the compound is manned by a male security guard, who put on yellow and black uniform and keep eagle eye on the people coming and going out of the premises. The attentiveness of the guard, who was said to be working on shift, gave an indication of safety of workers and equipment of the construction company.
Regular security agency, especially some military personnel, is also stationed not only as a back-up but also a preventive measure against unforeseen attack on the expatriates with veiled reference to the escapades of kidnappers in other side of the country.
Sited at the right side near the entrance is the administrative offices of the company, which is carved out of the premises and guarded by soldiers. Significantly, workshop, where mechanical, fabrication and bricklaying vocations, are operated, compliments the feature of the place.
Nigerian Tribune correspondent sighted the Chinese expatriates in and around the office complex working assiduously in individuals and groups apparently to meet the federal government’s December deadline for the completion of the project.
Lat September, the Minister of Transport, Rotimi Amaechi, during an inspection tour of some substations between Abeokuta and Ibadan, bared his mind over the pace of work, insisting on December target.
It was gathered that the choice of Itori was aided by geography of the town and accommodating nature of the people. Although none of the workers, approached by our correspondent on suitability of Itori for the railway yard, volunteered information with him, allegedly acting on directive from higher authorities, the plain, savanna-like terrain of the location was said to have made it attractive to the construction company.
“You know those white would always do things after carrying out proper research. They must have visited other places but found none as good as this place. That must have been the reason they sited this yard here.
“You can see the way the facilities sit on the ground as if they had been long sited here; whereas they came just after they started the contract,” a 63-year-old man who claimed to have worked and retired from the Nigerian Railway Corporation (NRC) but who craved for anonymity told our correspondent.
The presence of the railway yard in Itori has since opened window of employment opportunities to hundreds of youths from the town and neighbouring communities up to Abeokuta, Ifo, Ota and even Lagos.
Those youths have been offered different category of jobs with which they eke out a living in their respective homes. Transport fare from Itori to Abeokuta is N200, a reason that made the job more attractive to the youths from Abeokuta in particular.
Emmanuel Olukoya (not real name) is a holder of Ordinary National Diploma (OND) from a private polytechnic. The 27-year-old is full of praise to the federal government for the Lagos-Ibadan railway project, disclosing that his employment in one of the workshops has bailed him out of suffering to which he was subjected after he had completed his studies but had no profitable job to do.
“I got to know that they were recruiting here some months ago and came around. I was given job and the opportunity I am enjoying now. I am enjoying my work here. There is nothing like a young having something to do. I am very happy.
Olukoya, who admitted that he was enjoying his job, applauded the construction company and the expatriates for impacting in them additional knowledge on the job. He said the Chinese are good to work with, especially for their attitude to duty, an attribute which, according to him, was responsible to the growth of their home economy in the world.
‘They are showing us why their country is progressing. The way they work is totally different from our own here. They are no nonsense people; always serious and business-like. They don’t give room for jokes and other things that waste time on work.
“To say the truth, I am learning fast working with them. It means if I have any opportunity to travel to their country, I will enjoy my stay over there. If you ask other workers, they will tell you the same thing. Only the lazy ones have come and ran away when they realised there is no room for laziness. I live in Abeokuta but I only go at weekend,” he said.
It was further learnt that a social group, known as Itori Youths Association (IYA), played a crucial role during recruitment of workers at the yard. The body comprising energetic indigenes of the town, gave the employment opportunity wide publicity to ensure that unemployed indigenes were engaged.
One of the benefits the railway yard has brought to Itori, which has earned the company accolade, is the road that connects the premises with the township. The three-kilometre road is well laid with asphalt and made the trip to the company easy.
Besides, what can pass for mammy market has emerged in the proximity of the yard. Occupying both sides of the road leading to the entrance, the market, made of impoverished outlets, is operated by retailers such as food vendors, drink joints operator. A boutique, where new and fairly used clothings are displayed for sale, also operates.
Generally, commercial activities at the yard, have generated employment for the operators. The popular Premier Lotto, a betting business, also has its presence with three units of operation at the market. An operator who declined to disclose his name, said the business is favourable and attributed the presence of three units to the state of the business.
Motorcycle operators are also beneficiaries of the railway yard as their shuttle from town to the site has increased.
One of the okada operators who gave his name as Sola attested to the “I was at a point tempted to drop my okada and seek a job at the place (yard). I was told the white people pay them well; and they don’t also owe them. But I changed my mind because I had vowed not to work under anybody again. But I am making little money from my okada. I mean business is good with the workers coing here on daily basis,” he said.
Image may be NSFW. Clik here to view.The overview of the Olu of Itori, Oba AbdulFatai Akamo on the site aligns with the sentiment expressed by the youths and other members of the town, most of whom awarded distinction grade to him for, according to them, facilitating the site to the town.
Oba Akamo, however, was silent over the appraisal but acknowledged the positive impact of the yard on his domain, commending the federal government for deeming it fit to do away with the old railway which, he stressed, was constructed about a century ago by the colonial government.
He said the new railway and the yard in his town is the needed opportunity which he had long prayed for to ease the suffering of teeming youths, who, he emphasised, were ready to work but who could not find gainful job due to the state of the nation’s economy.
“I am the happiest person as father of the youths and old. When they are doing well, I am happy. When they face social challenges, I also identify with them. That is my philosophy of leadership that make the youths to surround me. With the job, one can feel the absence of tension. Everybody is engaged now. Those who are not working there have something else doing. I am happy with the development,” he remarked.
Oba Akamo also said that when the railway is completed, it would boost the nation’s economy because, he said, of the strategic importance of Lagos to the economy of Nigeria, adding that what is lost to Lagos-Ibadan expressway can wreck economy of small countries.
The monarch also commended the good conduct of the construction company but urged them to show more understanding with their workers. “I am blessed with law-respecting youths who would rather go about their daily job peacefully and later enjoy themselves after work. This is one advantage I enjoy being the Olu of Itori in the past 14 years and nine months,” he said.
Image may be NSFW. Clik here to view.Dr Kunle Olajide, convener of the Yoruba Summit and chieftain of the Yoruba Unity Forum (YUF), is the Secretary-General of the Yoruba Council of Elders (YCE). He speaks with ABIODUN AWOLAJA on the agitation for a new minimum wage in the country, restructuring and sundry issues. Excerpts:
The Federal Government and the organised labour are currently locked in battle over the minimum wage issue. What, in your assessment, is the way forward?
The minimum wage conundrum brings to the fore two salient issues out of the many problems confronting Nigeria: the issue of restructuring and the gross insensitivity of the ruling elite to the plight of ordinary Nigerians. When you look at restructuring, for example a federation like Nigeria consists of federating units and each unit is supposed to be a group of people with the same history, the same culture, the same sensibilities, and of course it should be obvious to everybody that each federating unit will have its own resources at different levels of development and exploitation.
In other words, the situations, cost of living are not expected to be the same. Their values arising from their history and culture are different; their priorities will be different and this is why they call it a federation. Each federating unit will control its destiny and regulate its activities, set its priorities, in accordance with its history. Then all the units will agree to cede certain powers to the central government, which will be in a position to look after defence, foreign relations and currency, while responsibilities like policing, roads and infrastructure will be shared.
How did things work out in the First Republic?
Things worked out successfully in the First Republic. Perhaps I will take your mind back to the 1956/1957 Constitutional Conference when Sir Ahmadu Bello said he was not ready for independence and he walked out of the conference. It took Chief Obafemi Awolowo and Dr Nnamdi Azikiwe to go and persuade him that what they were asking for was a federation. In other words, each region would be able to run its government. Each region had premiers called leaders of government business and each region exploited its own resources, sent 20 per cent of the resources to the Federal Government, another 20 per cent into the Distributable Pool. In other words, the second 20 will be gathered together and distributed to the regions according to population, size and so on. Then I think 10 per cent was for emergency purposes. Then the regions held on to 50 per cent. And that was why the Action Group government was able to give us free education here, to develop our roads and do everything it did here. The same thing happened to the East: as soon as we had our own television here, the North decided it wanted its own television. The competition was healthy and the regions learnt from one another.
Where did we go wrong?
We went wrong with the two evils that bedeviled Nigeria. The first was military rule that truncated the region’s progress march. The second was the oil boom. Unfortunately, the oil boom came during the military interregnum. The military were trained to fight wars and destroy; the oil boom came andour leaders got intoxicated to the extent that one of them said money was not the problem of Nigeria but how to spend it. Again because of the Civil War too— of course it was military interregnum that brought the civil war–the administration of Gowon decided to create more states, to fight the war successfully.
There are reports that 10 states have agreed to pay N30,000 but the Federal Government has been vacillating on the issue. It’s been said that states like Zamfara are currently paying less than the current N18,000 minimum wage. How do we get out of this conundrum?
It is because of this centralised, dysfunctional federation that we have this problem. I will take your mind back to the First Republic. The Western Region was paying by far higher than the Federal Government, so our brightest minds opted to work for the Western Region rather than the federal. A state exploiting its own resources for the good of its people will fix its own minimum wage. It may be higher than the national minimum wage.
You see, the national minimum wage ought to be the responsibility of the Federal Government and the organised labour: it should not involve the governors. Nigeria was paying three shillings and six pence per day but Chief Awolowo paid five shillings and later increased it to seven shillings and six pence. That was the ordinary worker. The Permanent Secretary was earning less than 100 pounds per month. Compare this with what we have today when a House of Reps member reportedly earns close to N18 million a month and a senator earns about N30 million as against even the 30,000 that we are debating. In the First Republic, legislation was on a part-time basis. Lawmakers were being paid sitting allowances. The longest they had to stay sometimes was not more than two weeks.
How much were they earning?
They were paid only sitting allowances.
Maybe that’s because we had the parliamentary system then?
There is no system you have that you cannot adapt to your economic realities. This country cannot fund full-time bicameral legislature at the centre, and full-time legislature in the states.
Critics would argue that if the executive and judiciary are full time, there’s no basis for saying that the legislature should operate part time.
I will give you a small exercise. Watch the network news every night and see the amounts of seats that are vacant. What is the duty of the legislature? To make laws for the good governance of Nigeria and perform oversight functions on government institutions. There’s no reason why this cannot be done on a part-time basis. The salaries and allowances of our lawmakers are scandalous and frightening. I expected members of labour to have shouted themselves hoarse on the allowances. Our ruling elite must shed weight.
Is it only at the level of the legislature that we need to shed weight?
Even the executive. That’s why I said ruling elite; it comprises the executive and the legislature. There is no weight to be shed in the judiciary because it is in fact purely funded. We are yet to fully modernise and digitalise the courts to make judgments easy to obtain. I am amazed at the insensitivity of the ruling elite. A legislator who offers to come and serve us for a period of four years, apart from salaries, receives severance allowances and pensioners are left unpaid.He opted to come and serve us and there should be nothing like severance allowances. Not in an economy that is almost at its lowest level.
What is our GDP per capita? It is one of the lowest even in Africa. So, we cannot afford such luxuries: the country’s resources are not meant for the ruling elite alone. They are meant for the almost 200 million Nigerians.
Many workers fear that if the country is restructured, they will lose their jobs…
That fear is unfounded. We must recognise our differences in levels of development which makes the cost of living cheaper in my own hometown of Efon Alaaye, Ekiti State, cheaper than the cost of living in Ibadan, Oyo State, whereas the cost of living in Ibadan is cheaper than in Warri, Delta State or Port Harcourt, Rivers State and Lagos. Therefore, the amount of resources available to Rivers and Bayelsa are in multiples of what is available to us in Ekiti. So, for the governor of Ekiti State or the governor of Zamfara State to earn the same allowances, salaries as the governor of Rivers State is unfair and unjust.
When we say restructuring, we mean that each federating unit will be enabled to exploit its resources. There are a lot of resources that have been left untapped across Nigeria because of this over centralisation. If a state has the resources, it can on its own negotiate foreign countries to come in, tap the resources and then pay tax to the government. So, what we are saying has nothing to do with sending workers away. But I insist that it is still a process: you cannot decree it. That is why, for example, if anybody is coming to Yorubaland to campaign, we have to sit with him. If he agrees to restructuring, he will tell us his programmes with timelines.
Image may be NSFW. Clik here to view. The entire Oba-Ile town in Osun State was recently lighted up by the celebration of Obedu festival. Sons and daughter of the serene town returned home and identified with their progenitor. The Oloba of Oba-Ile, Oba AdekunleAsamuOyeyemi, in an interview by TUNDE BUSARI reviews the cultural gathering and promises improved editions in future. Excerpts:
You had Obedu Festival and large attendance of your sons and daughters. How can you assess the outcome?
I cannot have it more memorable. In fact, I was told by the elderly ones that it was the best in the history of the town. This festival afforded me another opportunity to appreciate the strong bond between my people and our forefathers. It was not a matter of whether you are a Muslim or a Christian; everybody trooped out to the shrine of Obedu and performed normal rites as prescribed from the days of our forefathers. In a nutshell, I realised that despite our acceptance of other religions, our people still hold our culture in his esteem. I thank them for demonstrating this. I must confess that their response beat my imagination because of their adherence to Islam and Christianity.
What is the place of Obedu in the history of your town to have deserved being worshiped, so to say?
Your question wants me to take you into the history of the town. I want you to understand that in Yorubaland, we don’t celebrate without one or more reasons, let alone performing rites to someone who is late. Check the account of all Yoruba towns and communities. The story is the same in Oba-Ile. Obedu played a memorable role in the beginning of the town. He hailed from Ile-Ife and accompanied his friend called Oduyale to settle here. Oduyale suffered childlessness in Ile-Ife, and Obedu advised him to relocate as a solution to his problem to his childlessness. Obeduwas versed in Ifa oracle, and directed the movement of his friend to a tropical forest known as forest of demons. In the forest, Oduyale was hearing strange chorus of Oba le oo (He is landing, he is landing safely). The chorus turned to Oba-Ile we know today. Obedu later joined his friend and, they both co-habited harmoniously.
Why is Obedu remembered instead of Oduyale?
Obedu was blessed with some mystical prowess, which he used on many occasions to save dangerous situations. Don’t forget I said earlier that he guided the movement of his friend to the place known as Oba-Ile. Issue of his remembrance came up when at the twilight of his lifetime when he told his people to always call on him whenever they were endangered. He promised to always come to their aid to ward off such dangerous situation. But the people did not believe him. So, after he had gone, they tried to test him by calling him. To their surprise, he came out and destroyed them. It was too late for him to realise that it was his people he killed. That is the cause of his remembrance at his shrine where we have his chain till date. This history has been documented for the future generation to relate with. Dr Paul OyegokeAbimbola in 2005 published Oba Ile Town In History. You can read it further.
What are the benefits derived from the festival?
The festival is spiritual connection with our ancestors. It also strengthens unity in the town. Thirdly, it rejuvenates positive spirit in the town by communicating with our forebears and educating public at large. You would agree with me that these benefits, if well co-ordinated, are the elements needed for development of society. Where there is unity, positive spirit and communication with forebears, growth is not far from that place. That is what we really focus on, and in years to come, we shall see the fruit of it. I am happy that my chiefs, traditional and honorary, see my vision and work towards achieving it. We shall collectively take Oba-Ile to greater height.
Oba-Ile Day came after Obedu Festival. Why didn’t you combine the two to save your people time and resources?
We are talking of two different events here. They can’t be combined because they are different. One is cultural and the other is social. I am blessed with very sophisticated and organized people in this town. They are well read and exposed. They know how things are done right elsewhere. They know that they cannot do something they would not be proud of for the town. So, they put in their best to ensure that none interferes with the other. This must have answered your question. There is no reason to combine them because they are distinctly organised.
Without sounding immodest, we tried our best as much as our resources could take us. We displayed commitment toward the development of the town, and I am happy. I am the central figure to both Obedu and Oba-Ile Day. Therefore, I say this with every sense of responsibility. And I am assuring you that each edition would come with different innovation. Festival and other communal events organised in other towns also passed through stages before reaching where they are today. In future, I see corporate organizations coming down to sign sponsor papers with us. I can tell you that we are equally endowed with tourism products, which we will unveil to the world at the right time.
You just received an award in Canada. What is the award all about?
The award is called Distinguished Royal Father of the Year for Asa Yoruba in Canada. It is an award notice of which came in phone calls and letter to me last month of October. As a traditional ruler, I don’t think one still needs all those things again. But realising the kind of encouragement and inspiration which receiving such award would give to the organiser, I felt I must be there to receive it. And I am glad I was there in Winnipeg, Manitoba Province of Canada. I was there with Olori who also expressed her joy being at that gathering of Yoruba culture promoters. It was fun being there, and I appreciate the organisers, a collaboration of groups of Manitoba-based media companies, groups of Canadian-based Yoruba communities and supported by the government of the province of Manitoba in Canada.
What is the significance of the award to you?
The significance of it is that we are all can make impact anywhere in the world from where we situate, and what we do (good and bad) can be noticed anywhere in the world. Therefore, we should be mindful of our actions and behaviors at all time, in public or private because all eyes are on us, especially those of us holding public positions. The quality of attendance said it all. We had representatives of Manitoba Premier, two Manitoba’s Members of Legislative Assembly,Oluomo of Lagos; AlhajiMusibau who came directly from Lagos to Winnipeg, many Nollywood topnotch actresses and actors and others.
What did you say after the presentation?
I thanked and appreciated the organisers, expressed my pleasure and delight for being so recognized and honored. I promised my continued supports to activities that promote Yoruba heritage; including the organisation that recognized me for today’s award.
Image may be NSFW. Clik here to view.Incoming governor, Gboyega Oyetola discussing with governor Aregbesola while deputy governor, Titi Laoye-Tomori watches.
As the administration of Governor Rauf Aregbesola of Osun state winds down in preparation to handover the mantle of leadership in the state to the governor elect, Alhaji Adegboyega Oyetola next Tuesday, at the expiration of his two terms in office, the governor on Friday bade farewell to his people at the last official interactive session titled, Ogbeni-Till-Day-Break. YEJIDE GBENGA-OGUNDARE, who witnessed the event, reports that the emotional event was not just an opportunity for people to interact with the governor, but also a moment of stewardship account by the governor who many residents turned out to applaud for his efforts in touching lives in the state.
Though not a new programme, the latest edition of the all night show tagged, Ogbeni-Till-Day-Break, birthed by the Rauf Aregbesola administration in 2011 as a vehicle to allow the people question their governor on policies and air their grievances to ensure commitment to accountability and transparency was one with a difference. The six hours encounter with the governor was not only about promoting good governance and carry people along in a session devoid of barriers or bureaucratic procedures; it was an avenue for people to tell him what they thought of his performance and how they feel about him and his policies.
Aside the peculiarity of the timing, the event marked a timeline; it was mere days to the expiration of his second term in office at the helm of affairs in the state. And from the reception and warmth with which people ushered him into the venue; fighting security operatives in order to usher their governor in with songs, it was obvious that in spite of diverse running battles he had, Aregbesola is still a man loved by his people.
The parade that heralded his arrival turned the event into a funfair as the incoming governor, Gboyega Oyetola and his deputy, Gboyega Alabi, entered first to be followed by the outgoing deputy governor, Mrs Titi Laoye-Tomori and then, the governor himself to great applause from the maasive crowd.
And for the governor, it was an emotional event as he got encomiums from even unlikely and unexpected quarters, he could actually say that he had fought a good fight and is ready to take the necessary rest and leave the government house without delay as he announced that he would vacate the house yesterday to allow the place to be prepared for the incoming governor.
Image may be NSFW. Clik here to view.Cross section of people at the interactive section
Answering questions on where he would go after May 27 when he hands over to the new governor, he stated that he is not going to wait till May 27 but will vacate on Monday, May 19 to allow the new governor set the house the way he wants, adding that he will be in Osogbo till May 27 after which, he will be moving to his father’s compound at J69A, Ogbon Arugbo, Ifofin in Ilesa.
“I have been politically active since my secondary school days and I have been an absentee husband for too long, now I want to rest and stay with my wife. I am moving to my father’s house in Ilesa after November 27,” he stated.
According to him, he has no regrets about any action he took in the last eight years as all his decisions were based on how to move the state forward. “If I am given another opportunity, I will not change anything I did, I have no regrets whatsoever, if the party wants to do something different, Ileri Oluwa will do it, the incoming governor will change whatever he thinks should be done differently to suit his style but for me, I stand by all I have done and I have no regrets. Having this kind of popularity for over seven years is not easy. If I am given another four years, I will do the same.
Speaking on what he considered the problem with Nigeria, Aregbesola said indolence is more of a challenge than corruption, adding that indolence is the root of corruption, he argued that laziness rather than corruption constitutes slow pace of socioeconomic advancement in the country.
Aregbesola stated that, “Majority of our people are lazy and indolent, they want to spend money without working for it; they want the best car, live in mansions and live large without sweating for it.”
Responding to questions on why his party lost in Ilesa during the gubernatorial election, Aregesola stated that democracy is responsible for that. “There is nothing responsible for that than democracy; it is the government of the people by the people and for the people. The people made their choice and that is normal, they demonstrated their preference. We lost in Ilesa and won in Osogbo, it is democracy, nothing more than that,” he added.
He however refused to answer questions on rumours being peddled that he and the incoming governor are already having issues, adding that he doesn’t respond to rumours as it is unfounded. However, the incoming governor decided to speak on the issue, adding that he cannot just sit and allow the misconception to continue.
Oyetola stated that he has no issue with the outgoing governor who he described as his leader. “Ogbeni remains my leader, we have never had issues, we don’t have now and we will never have. For eight years, he gave me a chance as his Chief of staff and supported me absolutely to emerge governor-elect. People should not look for issues where there are none; why entertain rumour? This rumour is dead on arrival. What we need is prayers,” Oyetola stated.
Image may be NSFW. Clik here to view.Governor Rauf Aregbesola acknowledging cheers from the people
Aregbesola further described as his best achievements human capital development, part of which is the O’meal and O’Yes initiatives, adding that all his efforts was to ensure individuals could stand on their feet while collaborating with government to build the state.
And to show their love for the outgoing governor, the people came bearing gifts like the wise men brought for Jesus at birth; the O’Yes cadets turned out massively to show their appreciation to the governor who took 63, 725 youths off the road, adding that they will never forget him. The O’ meal crew also came in their uniform to appreciate Aregbesola for turning around their fortunes.
There were also many individual youths; Ahmed Abdulahi Isola , a student of Timi Agbale College, Ede came to show his appreciation to the governor for always being willing to help them achieve their dreams and not sparing expense in sending them for competition even outside the country to put them at par with their counterparts the world over, adding that he just returned from a competition in Lisbon.
Various groups including traditional rulers also came to show their appreciation for the man who they said left footprints that are too indelible for them to forget in line with the theme of the programme, “An angel is passing by.’
Osun under Aregbesola has indeed registered itself as a state of many first and the people expressed the hope that the incoming governor will not only continue at the tempo but also do more.
And as the countdown begins for Aregesola to move to his J69A, Ogbon Arogbo Compound in Ifofin, Ilesa, it is obvious that he will remain in the memories of the people for a long time.
Image may be NSFW. Clik here to view.Caught in the act: Cows grazing on the farmland
Frustrated by the repeated destructions of their farmlands, livelihoods and the deaths of their kinsmen by herdsmen, residents of 48 communities in Ibarapa North Local Government Area of Oyo State have lived in fear of the unknown with many deserting their homes and sources of livelihoods. WALE AKINSELURE who visited some of the affected communities reports their handicaps.
For residents of Asunnara, Gbagbo Egbejenni, Tenalo, Osin-Ago, Sopa, Konko Market, Abule Musa, Agbedegun, Arowo-Saye, Abule-Iyasango, Idi-Iya Olomopupo, Aba-Ohori, Abule-Omowo, Igbo-Eleru, Gaa Doogo, Omifunfun, Atobon, Alaganro-Asunnara, Igitele, Ominigbo, Bogunmbe, Abaibadan, Babaisale, Aasimi, Abasura, Alaago, Akoya-Oloye, Idelu, Itaku, Abule Church, Ogbin, Abule-Babadudu, Abesi, Akoya-Orile, Akoya-Agbelekun, Idiyan, Abule-Eleede, Abuleidiope, Abule Baale-Ohori, Ladubu, Owode, Alajuba, Idiapa, Egbeomo, Inamere, Abidioki, Owode, Abule-Tapa, it has been one long night of tears.
Holding a machete, Odeyemi John, a man in his 50s, at about 6.05pm, had just returned to his shed with tales of lamentation about how his son’s two hectares maize farm had earlier that day been brought to the ground by grazing cattle. At the sight of this writer, Odeyemi, with his butter coloured singlet and faded black trouser, let out his anguish with ferocity that betrayed his frame. Apparently, Odeyemi was frustrated at the continued grazing of farmlands in Akoya community, in Igangan area of Oyo State, by Fulani herdsmen without enough efforts by security agencies to arrest the erring cattle herdsmen. “He said, “In this community, the Fulani herdsmen are making farming unattractive as we continue to record huge losses.
This is our only means of livelihood, yet they continue to make living impossible for us. Some of us had to obtain loans but we are made to incur losses. When we report to the police, they virtually do nothing as the Fulanis always have their way with the police. We are suffering and there is no one in this community that is not affected, as farming is our major preoccupation there. Today, their cattle grazed upon my son’s two acres farmland and destroyed the maize plantation in its entirety, yet fellow community people continue to ask us to be patient and not fight back. We are tempted to fight back as we have no one to fight our cause.”
For Olaoti Sunday, a man in his 40s, he arrived to see the cattle completing its maize plantation destruction mission. An eight-hectare maize plantation due for harvest in three weeks time had been feasted upon by the fattened cows. Olaoti looked helpless as he was not equipped to face the cows and its masters who destroyed the farm in two batches of visit. “The cattle began to devour the farm about three weeks ago. I met the cattle inside the farm with the cattle herders. We chased the person out of the farm but when I returned after some days, we met another four groups of cattle inside the farm. This has been happening to various farms here and people have been attacked. If they meet you inside the farm and you resist them from grazing, you could be attacked.” Olaoti said.
Commercial farmers in Igangan area of Oyo state also have similar tales of woes to tell consequent upon herdsmen invasion of the farms they manage. The voice of Manager, Fempanath Nigeria Limited, Kayode Olaitan oscillated between forte and mezzo forte as he gave details of the huge losses on investment incurred as a result of cattle invasion of his eight hectares maize farm. Olaitan had lost 40 tonnes of maize among other costs incurred to plant and weed running into about N3million.
Image may be NSFW. Clik here to view.Fulani settlement
According to Olaitan, the danger of not stemming the tide across the country was that many will be discouraged from taking to farming as a commercial venture. “We are commercial farmers, cultivating hundreds of hectares of land. We are investing in acquiring and farming on the land. We planted maize on a total of eight hectares of land expanse and to our surprise, cattle herders around here came to our farm and devoured all the crops. They ate them up so much that there was nothing left. And these are crops that were already developing the cubs. The cubs were already forming. There are several of them that were due for harvest in the next three or four weeks, but we have nothing left to harvest. We have invested a lot of money here. It cost us thousands of naira to bulldoze this land; we spent a lot of money to plough this land; we got seeds that were planted; we paid workers to plant these seeds; and we have a sprinkler irrigation system that we are using. These cost us a lot of money,” Olaitan said.
Akoya community, located in Igangan, Ibarapa North local government area of Oyo State, is an agrarian community. Virtually all families own farms and the major crops planted are maize, plantain, cassava, cashew, tomato, oil palm, cocoa, plantain, maize and groundnut. Typically, one has to drive, ride or walk through tributaries, bush paths to get to the farms there. Neighbouring towns to Igangan are Tapa and Ayete which boast of a barrage of hills and rocks.
A large signboard sited at the entrance into Igangan bearing the name of the Seriki Fulani of Oyo State, Alhaji Soliu Abdul’kadir directs the writer to the fortress of the Fulanis of the area. Behold huts built with raffia palms, buildings built with cement and bricks, solar power system, big generating set, mosque as well as Hajias seated with their men and children on mats in the “Sabo” they have carved out for themselves. However, clashes between dwellers of Igangan communities and the Fulani herdsmen in the area over invasion of farms by cattle have continued, dating back to 2013.
One of the leaders of Akoya community, Taiwo Moses, popularly known as “Honourable” decries that reports of invasion of farmlands had assumed an alarming dimension and was threatening the peaceful coexistence among Fulanis and community dwellers. According to Moses, more worrisome for residents is the seeming failure of security agents and traditional rulers to effectively call the herdsmen to order.
“The Fulani herdsmen have continued to wreak havoc on farmlands in this area. We have met with them several times not to continue to graze on our farmlands but they remain hesitant. We have informed leaders around to caution them but this has not yielded results. We report to the police but the only beg us to remain calm. The police seems to be conniving with the Fulani leaders. What we basically want is that the Fulani should stop grazing on our farmlands. It is the herd of cattle that meets the farmland not farmland meeting the herd of cattle,” Moses said.
Secretary, Ibarapaland farmers association, Adeagbo Taiwo says the situation had assumed a grave dimension. In a day, he said the association had been inundated with reports of herdsmen destruction of farmlands totaling about 100 acres. Adeagbo echoed the state of fear that had gripped farmers in Igangan who are now scared to go to their farms for fear of attack from herdsmen. Despite undertakings signed the Fulanis with the police to caution herdsmen against incursion on farmlands, Adeagbo avowed that the herdsmen remained brazen in their activities. This, he said, might not be unconnected with the fact that some community leaders and dwellers had had their palms greased by Fulanis hence would only gloss over than tackle the issue headlong. “Women are scared to go to their farms, while men have to move in twos and threes. These occurrences began in 2013. We got petitions of the destruction of farmlands ranging from eight acres to 20 acres and 30 acres. I have just been called again that cows are on a farmland grazing. We have forwarded a petition to the Alaafin of Oyo, the Commissioner of Police and the Governor over the several incidents there. Today, alone we have got reports of destruction of farmland of about 100 acres. Years ago, we went to Osogbo to report to the Assistant Inspector General of Police and he promised to arrest and sue the concerned Fulanis.
“Then, the Fulanis signed an undertaking. On the 7th of November, this year, a meeting was convened by the state government but many residents failed to speak up about their plight. Then some executives members Ibarapaland farmers association spoke about the plight of the people, on their behalf. We found out that one of the problems is that some are benefitting from the presence of the Fulani farmers not thinking of the havoc wreaked on the entire community.
“When we questioned the Seriki Fulani on why cattle continued to graze over farmlands, his response was that occurrences of cattle grazing over farmlands were not new and that as the number of Fulanis were growing, so was cattle growing and farmers increasing, hence farmers had to be patient. But we reprimanded him and asked that was it legal for cattle to continue to destroy crops. We are at a stage where we are tempted to say that farmers can also kill cows that destroy their farmlands. It’s peculiar to Igangan, as it is not happening in neighbouring places like Tapa and Ayete. We have complained that we are not sure of the capability of the police and traditional rulers to handle the issue,” Adeagbo said.
Image may be NSFW. Clik here to view.Eight acres of maize farm destroyed by cows.
However, Seriki Fulani of Oyo State, Alhaji Soliu Abdul’Kadir refuted the allegations leveled against the Fulanis as unfair and lies. He said the Fulani leadership usually investigates reports of their cows destroying farmland and pays compensation to any farmer who brings such information of an invasion to their notice. According to Abdul’Kadir, for every alleged herdsmen invasion, their cows are usually killed in return, with no compensation from farmers and the community. “Whenever we are informed of cows invading a farmland, we try to find out the truth, the kind of farmland, and whose farmland was destroyed, and what measures the police was using to address the issue. There is no Fulani that is said to have destroyed a farmland that does not pay compensation. In fact, the situation is such that they kill the cows of Fulanis and we get no compensation from the farmers and community. There is no week that our cows are not killed. They tell several lies against us that we kill them. In the same way that they say we kill them, we can also say that the farmers do same to us, Fulanis. For everywhere they allege that a Fulani has killed a farmer, you find out that a farmer has also killed a Fulani,” Abdul’Kadir said. However, another Fulani, Soliu Umar noted that there also are Bororos, though they are all classified under the general umbrella of being Fulani. He added that those community dwellers also lace their crops with poison to kill their cows.
Meanwhile, the police chided allegations of being on the side of the Fulanis as false, spurious and baseless. Public Relations Officer, Oyo Command, Adekunle Ajisebutu averred that the police usually admonished both parties to embrace alternative dispute resolution to prevent a resort to violence and charged offenders to court when an amicable settlement could not be reached. Ajisebutu said it’s being fair in adjudicating justice was evidenced by the fact that more than six cases involving farmers and herdsmen had been charged to court, with some being investigated by the state’s Criminal Investigation Department.
“Allegation of supporting the Fulanis over community dwellers is false and baseless. We stand on the path of justice and fairness. Ours is to act as arbiters between the two parties, using alternative dispute resolution approach to avoid violent clashes. Where amicable settlement cannot be reached, cases are charged to court. Often, it is the parties themselves that initiate out-of-court negotiation to get financial compensation but when the results fall short of their expectations, spurious allegations are made. However, no fewer than 6 cases involving farmers and herdsmen in the area have been charged to court while some are still under investigation at the state CIID, Iyaganku. The CP, Abiodun Odude, has directed the DPO Ayete as well as other DPOs to treat such cases with all seriousness and promptness,” Ajisebutu said.
Private and commercial farmers who demand compensation for the destruction of their farmlands may again be offered sums between the range of N2,000 and N40,000 by the Fulanis. “When there is negotiation between the Fulani and owner of destroyed farmland, offer of compensation would usually begin from N2,000 and they hardly pay N15,000. For the past four years, I have not received compensation above N40,000, whenever my farmland is destroyed. To get a higher compensation, the case will have to be handled by the people in Ibadan,” Taiwo Moses, a community leader in Akoya said.
While commercial farmers like Olaitan look up to the police and the judiciary to adjudicate over the loss of millions of naira to herdsmen invasion, they note the need for cattle herders to be willing to lease, purchase or rent land to ranch their cattle. “We are willing to embrace compensation. We are commercial farmers, cultivating hundreds of hectares of land. We are investing in acquiring and farming on the land. We also expect the cattle herders to invest and acquire land, own their own ranches where they can own and keep their own cattle, as it is done in several parts of the world. They should also be able to lease, or purchase land to ranch their cattle without incurring losses for other farmers,” Olaitan said.
However, the Fulani cattle owners also decry that communities are unwilling to give them land for ranching, owing to the fear that they will colonise them and their historical territory. “We desire to have ranches. We desire to have land whether by rent or lease, but the communities are not willing to give us land. When we request for land, the community say that we will colonise and take over their land,” Abdul-Kadir said.
Towards stemming herdsmen/farmers’ clashes, the Oyo State Government anticipates that the state Assembly passes into law the bill to Prohibit Open Grazing, Establish Controlled Grazing and Regulate the Activities of Herdsmen in Oyo state, before the end of the year.
Image may be NSFW. Clik here to view.Members of the Fulani community at Igangan.
Among others, the bill which passed second reading stage on April 12, 2018 are that no herdsman shall cause his cattle to graze before 6am or after 6pm, herdsmen and cattle owners in Oyo state are to be mandated to submit themselves for registration at N5,000 each, and bound to register their cattle at N500 each, while every registered herdsman shall be issued an identification card and mandated to wear such card at all times.
The Oyo State Grazing Control bill, also stipulates that grazing of cattle shall only be done in ranches, either of Control or Private Ranch, and no herdsman or cattle owner shall cause his cattle to graze on any other person’s land or farmland.
Pending the expected passage of the bill into law, Special Adviser to Governor Abiola Ajimobi on Community Relations, Murisiku Siyanbade, said local government chairmen were mandated to convene monthly peace meetings with farmers, herdsmen, security agents and community leaders. He added that farmers had been warned not to take the law into their hands by poisoning farms or blocking routes that cows pass to drink water, but report occurrences to the state government.
“There is a bill called Grazing Control bill, 2018 in the House of Assembly which is being processed for passage into law. The idea is to sanitize the situation. But before the bill is passed into law, the local government holds monthly peace meetings with farmers, herdsmen, security agents and community leaders. The Community Relations unit also goes there regularly and two weeks ago, we had a town hall meeting with all stakeholders. The government’s policy is no herding of cows beyond 6pm and before 7am.
“The law is not yet out but we have told them the contents of the law and that any infractions should be reported to the governor’s office. So far, we have not heard of any infraction within this week. The directive we gave is that if anything happens, they should report and government will take action. We have given them all the guidelines to follow that no underage should lead herd of cows and should be led by people of 21 years and above and that they should not carry firearms. We are also mounting pressure on the House of Assembly because we want the law out by end of this month or before the end of the law. When the law is out, no one can just bring cows to Oyo state. We want to put a stop to cows straying into peoples’ farms. We have also warned farmers against blocking the route that cows pass to drink water or poisoning their farms,” Siyanbade stated.
Image may be NSFW. Clik here to view.The Olugbon of Orile-Igbon, Oba Francis Olusola Alao, is undoubtedly elevating the name of his town to high pedestal. That is why his presence is felt where A-class events hold. In an interview by TUNDE BUSARI, Oba Alao reveals why he would stop at nothing to change the fortune of his domain. Excerpts:
At the Conference of Yoruba traditional rulers hosted by the Ooni of Ife, Oba Adeyeye Ogunwusi, I saw you sitting closely to him on the right side. What does that suggest about the extent of your relationship?
I must first of all make this appeal to the media to help us, the traditional rulers, in the unity efforts we embark on. Yoruba is known in every part of the world as a great nation. The only obstacle to that attribute is the marked differences among us. This factor is what outsiders exploit to take advantage of us. We shall be very glad if the media plays complimentary role in this effort to ensure we become an indivisible ethnic group.
How realistic is this dream, given the influence of education, religion and in fact, politics?
Yoruba unity is achievable if all hands are on the deck. It is also achievable if we, traditional rulers, rise to our responsibility as father of professors, religious leaders and politicians. There is nothing stopping us from getting it. There is no shortcut to development we crave on daily basis. Unity of purpose is the road to development. We have covered some remarkable grounds and hopefully we are going to get there.
One of the issues affecting the unity is said to be ego among the elite and traditional rulers. How do you intend to address this?
You are correct. But the era of supremacy war is gone. We should think more of collective development, rather than individual agenda that ‘I am better than you are.’ The world has moved past that age. We have a 30-year-old controlling billions of dollars now in the US. Who is not using Facebook today? Should not that teach us a lesson that we also need to move? We are working on that and we are approaching result.
Can you then say that was what the conference was all about?
It was a well-thought out conference that drew many traditional rulers together in the town regarded as our cradle. The impression at the gathering was encouraging as we interacted under friendly atmosphere and shared ideas, progressive ideas bothering on Yoruba’s future.
How close are you with the Ooni of Ife?
I am as close to him as you have earlier raised. He plays his role well as our host who is genuinely concerned about Yoruba race at home and in the diaspora. My close interaction with him has shown that we share same vision on the position of Yoruba in the future.
You attended the 80th birthday ceremony of the Alaafin of Oyo, Oba Olayiwola Adeyemi, held in Ibadan. What impression did you have about the attendance at the ceremony?
My impression was that the attendance reflected the true status of Oba Adeyemi. An event where you have the vice-president and governors among other high ranking government officers says a lot of the status of the host. I am happy for Baba Alaafin for attaining such age and still enjoying good health. Everybody was impressed by his physical and mental fitness. Despite the weeklong events for the birthday, he showed no fatigue. The Ooni of Ife was also in attendance to make significant statement that Yoruba would get it right.
The Alaafin made a public presentation of his book at the event. Have you read it?
I have not read the book because that book is not an ordinary book, considering its volume and content. It is not a book one reads in a haste. I will definitely read it because reading it would reveal some information which one needs as a traditional ruler. It would also contain some guides on experiences on the throne. I am lover of books any day. So, reading the book is the an obligation. Something we are losing these days is reading culture. Internet seems to have relegated serious reading to the background. But with books like the one written by Baba Alaafin, we shall return to reading.
You placed advert on the birthday ceremony. Does that indicate your closeness with the Alaafin?
Placing an advert to celebrate his birthday with him was something I did as one who appreciates what he symbolizes as the custodian of culture and tradition. You should not forget he is the permanent chairman of the Oyo State Council of Obas and Chiefs. But apart from that, he has shown exemplary leadership in almost 50 years now. He deserves his respect and honour. If you see the advert from that perspective, you are not wrong at all. I wish him more peaceful reign. I need to wish him so because my prayer is also to reign for long to make impacts in my town.
Cashew is said to be synonymous with your town. How far is this true?
You are correct. This is an aspect of my town the public does not have much knowledge of. We are not only ranked the best producer in Nigeria but in Africa, if not in the world. This is an area that has engaged me. This is an area I cannot afford to ignore. As a business man who has been modestly successful, I am already talking with the state government on how to turn this product around and make Oyo State the largest producer of cashew. We are going to achieve it.
Is the throne not slowing you down as a businessman?
We should not go into that. What and where I am today is a call to service. So, there is no reason to complain about business again. Of course, my businesses are important to me because they are what I spent my younger years to grow. But as I said earlier, service to one’s town is more important. My people had trust and confidence in me to have decided to put me here. So, I must work to justify their trust and confidence by opening up the town to the world. In years to come, Orile-Igbon is going to be the economic hub of Oyo State. We have started the process and we are heading towards success.
What does obaship mean to you?
This question relates to the earlier one. Obaship is about service to one’s town or community. It is about using what God has given you to develop your town. Unlike political offices, it is a lifetime position, hence the need for traditional rulers to be very careful on their ways on the throne. We are going to be held responsible for what happens in our towns.
Your wife is a pastor of the Redeemed Christian Church of God (RCCG). How does she balance her role as a pastor with that of being an olori?
The best answer to this question is that the hand of God is in the position we find ourselves today. In fact, her being a pastor was something only God could ordained because she was a top-ranking banking executive officer. She had limited time for any other thing apart from her job, which involved meetings and series of networking. But to give accurate answer to your question, I will say since she prayed over it when the announcement was made and saw God’s approval, the rest is history. I am using this interview to commend her steadfastness in our journey so far. I am not on exaggeration trip, she is a model, a right template for what womanhood should be.
Image may be NSFW. Clik here to view.Ifayemi Elebuibon
From childhood, the Araba of Osogbo, Ifayemi Elebuibon knows no other except Ifa divination. Even when the defunct Western Region Government led by the late sage, Chief Obafemi Awolowo brought education to the doorstep of every parent in the 1950s, Elebuibon’s father kept his boy indoor and taught him the rudiments and principles of Ifa divination. Today, Elebuibon is better of, regularly traversing different countries in different continents as apostle of Ifa with ground-breaking success in his propagation. He has enthusiastic godsons scattered all over the world always looking forward to him for his guidance. In this interview by TUNDE BUSARI, Elebuibon picks a hole in the attitude of some Yoruba traditional rulers to Yoruba culture.
In your autobiography, I read that you never attended any formal school, yet you read and even author books. How do you do it?
All you read in my autobiography is the true story of my life from the beginning to when I picked my pen personally and wrote my history. My father did not want any foreign influence in my life. He reasoned that western education being introduced to parents would take the kids away from the ways of their parents. So, he insisted that I did not enjoy the Awolowo universal primary education in the 50s. Even before my father died, he had left an instruction that his friend, Ajani Ifaniyi should put me under his tutor. Let me say, my ability to read and write now is based on what you call self-development. I can at the same time say it that Ifa also helps a lot because Ifa is all about knowledge. My children are doing very well in their academic pursuit because of their early exposure to Ifa knowledge.
Does that mean you are passing Ifa on to your children as your father did to you?
It is even not a matter of consciously passing it on to them. It is a matter of natural trend. They were born here; they grew up here. What else do you want them to know? They are very proud of being born here because they know they are becoming more conscious of their status in the society here in Nigeria and abroad.
Then we can say that you are fulfilled that your legacy will outlive you?
You can say that again. The joy of every parent is to leave good legacy behind for children. I am happy in this respect. At the same time, I think they are also happy doing what is on their heart.
Can you tell me the commercial performance of your autobiography?
I want to clarify something now. I wrote the book for posterity and nothing more. If it brings money, it is okay. If it does not, I am good. I am fulfilled that I have a compendium of my story told by me. I have read different autobiographies and biographies and formed my opinion on each I read. I know public reactions to some of those books, especially those believed to have been filled with half-truth and falsehood. But because I have nothing to hide, I felt I should say it all while I am alive; while I can entertain any question arising from the book. I did not launch the book. I only presented it to the public at my 70th birthday ceremony last year. What does that mean to you?
I read an interview in which you took on some traditional rulers with a penchant for playing up their personal faiths above traditional religion. Do you still maintain your position?
Why would I shift from my position? It will never happen because my responsibility is to guide the world right. Calling the attention of our traditional rulers to what we see and feel are not good, is part of my responsibilities. So, I am maintaining my position on my earlier interview. The interview is my exact position. A traditional ruler is a custodian of our custom. He is no more an ordinary person the moment he performs coronation rites. A new spirit lives in him, and that spirit is what makes all his subjects respect and honour him; that spirit make everybody-old and young- to prostrate and kneel before him regardless of his age. It is, therefore, an embarrassment if such a person now professes another religion and claims what is not in our tradition. If you know you are a pastor or alfa, you stay away from contest for the throne because the throne has its sacredness. I hope they would understand my point and put their life on the throne in right perspective instead of confusing the public, especially the innocent kids whom we teach about our culture and tradition. For saying this, I am only reminding our royal fathers (traditional rulers) of their duties on the throne. I must say that a good number of them (traditional rulers) comply with our culture; they make regular consultations here, and we work together by doing what they want because they appreciate the richness of our culture. At my annual Ogbeyonu festival, some of these traditional rulers came here to identify with us publicly as father of traditional religion. We should not encourage anybody to trample on our culture. If we allow it, then we are gradually losing our identity. An ethnic group that loses its identity may never recover it again.
Do you discuss your position with those traditional rulers in private?
Of course, I do my best but when you realise that somebody is not really interested in what you say, you let the sleeping dog lies and move on. But it will be on record that you did not keep quiet where you were in the best position to air your view. I think I am doing best both at public and private fora, and I pray they take to the advice. Taking to advice is the best to play their role as ones who are supposed to preserve the culture and tradition.
The outgoing governor of Osun State will be remembered for according traditionalists official day called Isese Day. What is your take on this?
You can accurately predict my take on an administration which surprised the world by doing what had been long ignored. Ogbeni Rauf Aregbesola has made a statement and indeed a mark that stands him out as a governor who did not forget his root. He came to government with Oranmiyan sobriquet and masses of people embraced him. It means he knew what he wanted to do even before he became the governor, and when he assumed office he implemented what he had in mind. He has done well by showing us that we are equally important. You can just imagine years of watching and enduring Christians and Muslims enjoying holidays at their festivals. What Aregbesola did is called promotion of fairness. History will not forget him.
Do you see other South-west states borrowing a leaf from him?
That question should better be directed to them but they should because it is the right policy to give every religion sense of belonging to the government. An indication that other would do it can be seen in the practice by the Lagos State House of Assembly whereby a day is set aside to conduct assembly proceedings in Yoruba Language. I also learnt that Lagos State Government has a embarked on recitation of the national anthem in Yoruba Language. This is a good sign, and I appreciate Lagos State Government.
Few weeks ago, I learnt you received good news that your television production series that were popular in the 80s, Ifaolokun Asorodayo have been retrieved. Can you shed more light on this?
How I felt on that day at the NTA, Ibadan can’t just be described when the news was broken that those works were kept. I never thought of it because of what we heard about old works. I was at that station to feature in a programme after which I was conducted round the offices. The development is something that has become my treasure now. They have assured of converting those works to modern cds, and I hope that would be done soon. What I saw showed that those government television stations need urgent attention. Those stations need to compete with private stations some of which are doing great work. But despite that they are doing great work, the old productions in the government stations would always stand them out to always be ahead in terms of materials. I hope government department in charge read this. The white will not toy with their archive. They keep it jealously because that is where their strength resides. That is why you can see movies of the 40s. Where are the tapes of our independence or that of Festac 77? These are the visuals that must be preserved forever; so that future generations would also have opportunity to see how the past looked like.
Image may be NSFW. Clik here to view.Calabar troupe dancing at the event.
AKIN ADEWAKUN reports the unique celebration of royalty by residents and indigenes of Ile-Oluji in Ondo State during the Lijebu Festival held recently.
Respect for royalty is never in short supply in this part of the clime, especially among the Yorubas in the South western part of Nigeria, where royalty is treated as next to the supreme deity. Interestingly, nothing perhaps authenticates this than the annual Lijebu Festival of the people of Ile Oluji, an agrarian community in Ile Oluji/ Oke Igbo Local Government Area of Ondo State.
Lijebu, a traditional festival, set aside to celebrate the town’s traditional ruler, the Jegun of Ile Oluji, is seen as unique by residents and indigenes of the community. And this is so for many reasons. Besides being wholly dedicated to celebrating the community’s traditional head, another significance of the festival, according to indigenes and residents, is the fact that it is a traditional rite that gives the traditional ruler the right to eat the new yam for that season.
Despite the fact that his subjects, including indigenes and residents, must have started eating the new yam as early as the month of July of every year, after the Owe Festival must have been held in the town, the Jegun would still need to tarry a little longer. He does not enjoy the luxury of eating the crop until the Lijebu festival is held in the last quarter of the year.
A traditional leader in the community, Chief Henry Akinsuroju and chairman of the event planning committee of the festival, believes Lijebu holds a lot of significance for the people and the community itself.
“A lot of people do not know that even after the Owe festival is held in July and the people in the community are now free to eat the new yam, Jegun will still have to tarry till September for this very important festival, before he begins to eat the new yam,” Akinsuroju stated.
Besides, it is a festival that residents and indigenes of the town must celebrate with the monarch, since it is Jegun’s own festival. For instance, Owe, Ogun and other traditional festivals are believed to be for the community and, as a result do not necessarily require residents of the town paying homage at the monarch’s palace.
This perhaps explains why the whole community literally ‘emptied’ itself into the monarch’s palace, this year, to celebrate with the relatively new monarch, Oba Olu Adetimehin, who ascended the throne in 2016.
As early as 7 am, individuals from both within and outside the town, cultural groups, social clubs and other influential stakeholders had thronged the palace, located at the heart of the town, to be part of the festival.
Perhaps another highlight and attraction the event offers is the special crown that the monarch wears on this very special day. According to tradition, Jegun of Ile Oluji comes out with this crown, seeing as the original crown of his ancestors, once in a year, and it is always for this occasion.
“I’m around to see this relatively new monarch and also see the special crown that he wears once in a year to celebrate the occasion. Since he was crowned Jegun of Ile Oluji, two years ago, I’ve not been in town,” explained Kogi-based Raphael Akinmoladun, an indigene of the town, who claimed to be witnessing the festival for the first time, in a very long while.
But for Akinyomade, another indigene of the town, who stays in the state capital, the hype surrounding the festival made it irresistible. The pre-event publicity in the state actually made the festival a must–attend for him, and for the Akure-based civil servant, the event never failed to live up to his expectation.
What Akinyomade found very intriguing was the participation of other ethnic groups, too at the festival. He believes it was a way of preaching and exhibiting that much-needed unity between the nation’s ethnic groups.
For instance, the Calabar Cultural Group was the cynosure of all eyes at the event, especially with their unique dance steps that earned them applause from the crowd, and a trophy from the monarch at the end of the day.
Interestingly, Hon. Akinsuroju, the Chairman of the Event Planning Committee, believes that seeking peace and unity is the essence of the festival. According to him, since ascending the throne in 2016, Oba Adetimehin has been using every traditional festival to preach unity and peace, and showcase the community to the outside world.
According to him, the community boasts of huge potential, which can only be realised when such potential is showcased to the world. “We all know that the Lijebu festival is for the Oba. It is to celebrate the monarch and that is why you are seeing this type of attendance.
“It is also the only time the oba wears his special crown, the real traditional crown and also remembers his predecessors. All these are the traditional activities attached to the festival.
“But we are going beyond that. We are making it attractive to the people, especially those not born and bred here. That is why you see other cultures participating actively in the festival,” the former state House of Assembly member, explained.
Image may be NSFW. Clik here to view.Oba Adetimehin acknowledging cheers from the crowd
The town monarch would not agree less with the former lawmaker’s position. Speaking on the festival, Oba Adetimehin described it as one of those traditional festivals he intends to activate the community’s socio-economic growth with. He however believes such desires may continue to be a pipe dream without preaching and entrenching harmony among the people of the community.
“When I was enthroned few years ago, I developed a blueprint that I plan to use to activate growth in the community. But I believe that such will not be possible if there are divisions among the people or the districts that make up the community. What we’ve done is to ensure that the people, irrespective of their ethnic stocks and religion live harmoniously, and the result is what we are seeing today,” he said.
But this much-loved monarch is, however, unrelenting. He is determined to take the community to unenviable heights, by promoting its cultural values to the outside world. Ile Oluji, he insists, is a community that is rich in human and natural resources, and his pre-occupation, for now, is to showcase such resources and opportunities for the world to see.
One of the ways he intends to achieve this is by ensuring some of these festivals are made money-spinners. “What we intend to do is re-brand these festivals, carnivalise them in a way that would make them attract the attention of people both within and outside the shores of the town. The ultimate aim is to make Ile Oluji a tourists’ haven, especially at this period, when the whole country is trying to look beyond oil, as the only revenue earner,” the monarch stated.
Perhaps, an indication that the objectives are gradually being realised was the significant attendance this year’s festival recorded. For instance, apart from individuals, within and outside that had come to be part of the festival, all the community’s twelve districts were fully in attendance, with each of their traditional heads taking his turn to pay homage to the monarch.
Besides, the social clubs within the town also added colour to the event. While some distinguished themselves from others by the unique uniforms, worn by members, others simply stood out by their comportments all through the one-day event.
Some simply made their presence known by dancing round the town before retiring to the waiting arms of the monarch in his palace. As the curtains fell on this year’s event, not a few attendees believe the present leadership of the community has what it takes to put the community on the world’s tourism map, using the instrumentality of Lijebu and other traditional festivals in the town.
Akinsuroju also echoes these sentiments, too. For him, despite the glaring the feats achieved with the last two editions of the festival, the Event Planning Committee is unrelenting. “We have a mandate, and that is to re-package the festival and make it attractive to all and sundry. The journey has just begun, and we promise that despite the successes recorded with the last two, we are going to achieve more,” Akinsuroju stated.
Perhaps the greatest lesson in this year’s festival remains the fact that the people of the community could actually unite and rally round a common cause, as evident in the way the whole town stood still for royalty at this year’s edition of Lijebu festival.
Image may be NSFW. Clik here to view.From left, the Regent of Erio, Princess Ojo; the Alara.
For Ekiti communities: Ado-Ekiti, Ikere-Ekiti, Iworoko, Iyin, Ifaki, Aramoko, Erio, Omuo, Omuo-Oke, Ilasa, Ikun, Araromi, Isinbode, Eda Ile, Kota, among many others, it has been one long battle with non-supply of electricity. Sadly this has generated protests in various parts of the state with residents insisting that something drastic be done to arrest the ugly trend. SAM NWAOKO who visited these communities reports the frustrations of the residents.
Everything points to a realisation by the Benin Electricity Distribution Company (BEDC) that it is not prepared for what it has found in its hands with its consumers in Ado Ekiti, the Ekiti State capital. The company has experienced a mass protest against it by angry electricity consumers in parts of Ekiti State; it has been battling with a stoic decision of its consumers in Ado Ekiti that they would pay only a flat rate of N3,100 per month; and it is currently wading through a marsh of court case.
Beyond all these, the BEDC is now thrown into the mess of an allegation that its officials are allegedly threatening to grievously harm Dr Ibukun Ogundipe, who has turned out to be a thorn in the flesh in the quagmire that BEDC and Ado Ekiti Residents Consumers Association (ARCA) have found themselves.
The genesis
The residents of Ado Ekiti community, made up mainly of landlords, recently formed and registered an association named “Ado Ekiti Residents’ Consumers Association” to be able to, among other things, present a common front against the kind of electricity bills they say they receive from BEDC. The association was registered with the Corporate Affairs Commission (CAC) and Dr Ibukun Ogundipe has been the president of the association.
Among the notable earliest actions of ARCA was an announcement of an intention to sue the BEDC over alleged billing irregularities and a notice of a street protest by its members. This was as reported on February 7th, 2018.
The landlords alleged in February, via a statement signed by Dr Ogundipe and Pastor C. O. Seye, that BEDC was cheating them by “hoarding prepaid meters that we’re supposed to be given freely” and that the company was allegedly billing them more than they actually consumed and for electricity it’s members didn’t consume.
The body, apart from the court case and planned protest, also directed all the landlords in the state to be paying N3,000 monthly charges until the prepaid meters they said would ensure accurate reading of electricity consumed, “without people being shortchanged”, were provided.
Ogundipe and Seye said BEDC must make available to them pre-paid meters as a way to end “the seemingly endless regime of extortion and arbitrary bills being slammed on the residents of the state.”
To the outcry by homeowners and sundry consumers, in February, the Public Relations Officer of BEDC in charge of Ondo and Ekiti states, Mr Kayode Ilori Brown, said the company was not circumventing the regulations of the National Electricity Regulatory Commission (NERC) on electricity distribution, saying “the prepaid meters at our disposal had been allocated appropriately.”
Brown said: “You can’t hoard what you don’t have. We have exhausted what we have received so far to the targeted categories.
“The NERC instructed us to give the prepaid to industrialists first, then the prime areas and the residential buildings, in that order.
“So industrialists have benefitted and I know those complaining are the house owners and they will get their soon, they should just bear with us.”
Image may be NSFW. Clik here to view.Calabar troupe dancing at the event.
But on March 24th, the members of the association made real their threat of a “massive” street protest. Many were initially not sure how the association would organise and coordinate the heterogenous Ado Ekiti landlords and home owners. But it turned out to be a successful, well organised peaceful street protest against what many of the angry consumers described as “outrageous and excessive bills which the BEDC serves the people every month.”
During the protest rally, which had a music band in tow, the Ado Ekiti home owners harped on the issues earlier raised in their February statement and went on to list some activities allegedly perpetrated by the electricity distribution company, which they rejected.
Led by their President Dr Ogundipe, they alleged that BEDC was “deliberately hoarding the prepaid meters which were to be given out free.” They also claimed that “this was done purposely to cheat the consumers so that they can keep bringing their concocted, outrageous bill of electricity we did not use.”
In reaction to the March protests, during which the landlords had marched from Okeyinmi area of Ado Ekiti to mass at the BEDC office at Ajilosun, the Ado Ekiti Business Manager of BEDC, Mr. Johnson Adewolu and Ilori Brown described it as “uncalled for”. They said it was “uncalled for because some of our consumers were calling to commend us for the regular supply of electricity to their areas.”
According Adewolu, the company was “losing average of N100million monthly because the electricity supplied to us is N264 million but we are receiving about N128million from consumers.”
Also speaking on the protest day, Mr. Ilori Kayode-Brown, said “we say no to their demand to pay N3,000 monthly because there is no electricity of N3,000 in this dispensation.”
On their allegation that BEDC was hoarding prepaid meters, Brown, who said the protest was “a surprise to the company”, explained that “you can’t hoard what is not available, besides the Federal Government said we should give prepaid meter for free, so what’s the sense in hoarding it?”
The BEDC PRO in Ondo and Ekiti States added in reaction to the “Greta march in March” thus: “We have over 100,000 consumers in Ekiti and they can’t all get the meters at the same time. We have completed the installation of meters for our maximum demand customers, now we are on the prime consumers after which we would start with non-maximum demand consumers, where most of our consumers fall.”
Brown pleaded with the protesters to see reason with the BEDC and said: “BEDC is a responsible company and we can’t cheat our customers. We have got their demands and the management will seek audience with them and resolve the matter amicably.”
Glimpses from the recent past
The controversies surrounding electricity supply and billing had led to many angry street protests against the BEDC in the past. Some of the protests, recorded in parts of Ekiti State over the years, had been violent, destructive and in many cases counter-productive.
In the last four years for instance, there have been protests in Ikere-Ekiti in Ikere Local government Area; Iworoko and Iyin communities in Irepodun/Ifelodun Local Government Area; Ifaki in Ido/Osi Local Government Area; Aramoko and Erio in Ekiti West Local Government Area. There were no reports of protests in communities in Ekiti East Local Government Area namely Omuo, the headquarters of the council area; Omuo-Oke, Ilasa, Ikun, Araromi, Isinbode, Eda Ile, Kota where people lived without public power supply for one year. But an indigene of Omuo, Mr Adegbuyi Ayodele, raised the alarm when he said it clocked one year in which the communities were without public power supply.
Image may be NSFW. Clik here to view.President of Ado Ekiti Residents’ and Consumers Association, Dr Ibukun Ogundipe (middle) and members of the group’s executive.
Adegbuyi Ayodele, who raised his concern in February 2017, said then that the only semblance of electricity in Omuo was “when the street light in the town powered with electricity generating sets are switched on.”
Speaking on Sunday, Adegbuyi said “even up till now, there’s still no electricity in the entire Ekiti East Local Government Area.” According to him, he said he learnt that “since the emergence of private distribution companies, they removed Ekiti East from where the supply came from but we had electricity for only some time. As we speak, there’s not electricity there and we were made to understand that they want to connect us to another place. So even now, there is still no electricity one year after in Ekiti East.”
BEDC, in reaction to the Ekiti East outage, explained that they were on Kogi before now “at the terminal end of Kogi Feeder and before it gets to them the voltage drops.” But now, they had been removed from there and contract for the extension of Omu Aran to them is ongoing. “So, they should exercise patience,” Ilori Brown stated.
Some of the protests had led to the destruction of BEDC property, including the beating up of electricity officials by angry protesters. In the protesting communities and at those where BEDC personnel were beaten and injured, the company withdrew its services and thereby threw the such communities into darkness for months on end.
Some other communities have also protested through some other means, including letters, representation and meetings; and peaceful rallies. They had raised their concerns at various times, after having endured prolonged power outages. They’ve all endured lengthy power cut at different times, with most of the cases bordering on power outages, bills and vandalism.
The Iworoko protest was violent, and the extent of damage to public and BEDC property during the electricity riots was because there are very many youths, especially Ekiti State Unuversity (EKSU) students in the community.
When Iyin-Ekiti community protested on June 10, 2015, their monarch, the Oluyin, Oba Ademola Ajakaye, a retired Chief Judge, was in the vanguard of the protest, as he sent one of his high chiefs, the Odofinyin, Simon Ayodeji Esan. It was the same issue of claims of near non-existent power supply and alleged billing for power not consumed.
However, what many saw as the height of the protests was witnessed on Wednesday, August 12, 2015 at Aramoko-Ekiti. The mass protest of the entire community people was led by their traditional ruler, the Alara, Oba Olu Adeyemi. The tension was so high that the then deputy governor of the state, Professor Kolapo Olubunmi Olusola, had to promptly wade in to avert its degeneration.
The protest extended to the nearby Erio community, where there were also barricades that prevented travellers to and from Ekiti State from moving.
It was a massive protest that grounded the entire stretch of Aramoko – Erio Road. There were barricades and mass of people on the major road leading out of the state.
The Alara, Oba Adeyemi and the the Regent of Erio, Princess Adegoke Adetoyinbo Ojo, were both physically involved as they addressed Professor Olusola. Professor Olusola, who visited the two communities that morning help quell the anger.
Oba Adeyemi and Princess Ojo were in agreement that they should be removed from BEDC and reconnected to Ibadan Ekectricity Distribution Company (IBEDC). “Our request is direct: The Fayose administration did it before; he connected us to IBEDC and we were enjoying it. We want him to return us to IBEDC. In terms of payment, we are among the communities that pay their bills. BEDC is cheating us. When they give us electricity for five minutes, they would have five hours in their record. How can we pay for services not rendered?”
Recently, the Dr Kayode Fayemi-led government officials met with the offals of BEDC and at the meeting, it was resolved that electricity would be restored to Ipole Iloro, Ikogosi, and Erijiyan communities. Those communities had been without electricity for a long time too.
Image may be NSFW. Clik here to view.HAKEEM GBADAMOSI, after a visit to Ipe Akoko community in Ondo State, reports the people’s celebration of fertility and culture through preparations of huge bean cakes.
The Ipe Akoko community in the Akoko South East Local Government Area of Ondo State comes alive last week with the celebration of the Chegba Festival, also known as celebration of first born.
The festival, which has been in existence from time immemorial, is one of the important cultural festival in the community. While the people of the area are poised to keep its flame burning in order to transmit it to the younger generation, the younger generation actually watches and observes its elders practicing the traditions as well as perform the various rites attached.
Chegba in Ipe Akoko means beans cake popularly known and called akara in Yoruba land and this is synonymous with the celebration of first born in the land. The festival is celebrated by women who had successful delivery of the first born in Ipe and it abhors any woman who had still birth or aborted her first seed from participating in this yearly festival.
Tracing the origin of the festival, an octogenarian, Madam Victoria Adeola, said its remains one of the oldest cultural festivals and that is highly cherished and celebrated among the people of Ipe Akoko. According to her, the celebration of the first born in the land is usually preceded by a special dance by virgins in the land. She explained that these virgins would dance around the town and market place, some five days before the First born festival.
The 86-year-old said the festival is the celebration of motherhood and it is specially designed for those who successfully delivered their first born. She explained that the celebration was designed to checkmate promiscuity among women in the land. She said “this festival was put in place to discourage immorality in the land. This is one of the reasons why we also celebrate our girls who are virgins and can proudly come out to publicly tell the world about their virginity “
Madam Adeola said apart from ladies who abort, any woman who lose her first born to sickness, or had still birth or diseases three months before cannot celebrate during the festival, adding “they are not allow to celebrate this festival. Those who abort their first issue are prevented from taking part in the festival as they have donated their first child to the toilet.”
She said the beans cake-making however took shine from the festival out of what to give to the proud mothers who usually celebrate their first, saying the akara was designed to entertained both the mothers and their friends during the celebration. She said “ this is not an ordinary akara, but usually the widest akara one would have ever seen in term of size during the annual festival.
Image may be NSFW. Clik here to view.Speaking during the celebration of this year’s Chegba festival, the Onipe of Ipe Akoko, Oba Francis Apata, Arogunbola II, said the festival started from time immemorial, saying it is an annual festival where the people of the community gathered, among other things, to refresh and strengthen their bond of love and also to celebrate motherhood.
The traditional ruler of the community said the festival is as old as the community itself and explained that the festival is usually observed by mothers who successfully delivered their babies and do not experience still birth. He also confirmed that the festival was designed to discourage and checkmate promiscuity and to keep a healthy environment.
“It is a day specially designed to celebrate motherhood and show gratitude to God for successful deliveries of our first born. The festival allows us to come together as a people and give thanks to the Almighty God for His faithfulness, goodness, mercy and great provision to our families.
“People rejoice , dance, eat and exchange gift for having successful deliveries and appreciating God for keeping their first born.
Speaking on the relevance of the celebration to his people and to the people of the community, “Children are the inheritance of God and that is why it is being celebrated. But in the past, food are so scarce to celebrate this festival and our people thought people should be given gifts during this festival
“We came up with the frying of the biggest and widest bean cake to entertain ourselves. This was designed because of the communal love and attachment with the people of that time. They came up with the traditional beans cake-making and it used to be the widest you can come across on the world. Our forefathers were doing this to give to the celebrants and also to keep body and soul together, because this beans cake can last more than 10 days.”
Enumerating some of the benefits of the festive celebration, Oba Apata said the festival has no spiritual attachments but it has greatly helped immensely in bringing the people of the community together, adding that the festival creates a good platform for the sustenance of their cultural heritage and makes it easier for it to be passed on to the younger generations.
“The benefits are quite huge. It creates a platform where we meet and share with our brothers and sisters who probably we may not have seen for a whole year and rejoice with the mothers who had put to bed in the last one year.
“This year’s Chegba festival is a unique one because we have never had it in this form. It is to showcase to the world the first widest bean cake being fried here and cannot be found anywhere in the world. It is a celebration of happiness, a celebration of good relationship and celebration of motherhood.
“It is a festival that is well accepted among our people and we intend to showcase this to the whole world. We are calling for sponsorship and we want to develop the festival to attract sponsorship,” he said.
The traditional ruler called on the indigenes of the community, both home and abroad, to support the community, saying Chegba Festival is very crucial to the socio-economic development of the community.
Oba Apata however, appealed to the relevant government agencies to enlist the event for world recognition by UNESCO.
He said “this is the only town where world widest bean cake can be found. Ipe Akoko is unique for this, we are happy that our town is making global history
“We appealed to government and corporate organizations to come in and start sponsoring our Chegba festival. This can attract global tourists, we are working gradually to make it more memorable in the future”.
“We appreciate our son, the convener of the festival this year who makes it distinguished from the past celebration. We thank him for showcasing our rich culture to the outside world. I pray God to grant him more wisdom to promote our town”.
Also speaking with newsmen on the unveiling of the world widest beans cake, the convener of 2018 Chegba Festival, Balogun Adeniyi Ayodele, described the event as a mission accomplished and said efforts were being made to ensure the annual festival attract global tourists as from the next edition.
“We want government to help our community in the sponsorship of Chegba Festival like it is doing for the Osun Osogbo Festival, Agungun Festival in Kebbi State. We have been fulfilled with the successes recorded in achieving the world widest bean cake,” he said.
The widest beand cake which took some three hours was however prepared by a group of aged women during the famous Chegba Festival, and measured 22 inches in diameter and 66 inches in circumference.
The Chegba festival which was held at St. Michael‘s Primary School, Ipe Akoko, attracted other events such as Uge -virgin- dance, opara troupe cultural display.
This year celebration of Motherhood and Chegba festival in Ipe-Akoko is targeted to place the community in the world map as a community where a huge bean cake is being made.
Image may be NSFW. Clik here to view.Some of the beneficiaries
200 teenagers that just finished their secondary school education has been given scholarship to study a vocational training of their choice as part of the annual empowerment programme of a nongovernmental organization, the Human of Substance Empowerment Initiative. YEJIDE GBENGA-OGUNDARE reports that the 200 were chosen out of thousands that heeded the call to attend a seminar for being the first 200 to arrive at the venue.
As part of its vision of youth and women empowerment in order to create a better society and based on the belief of its founder that in order to reduce the number of youths that are vulnerable to peer pressure and crime, everyone must have a way of making ends meet, the Human of Substance Empowerment Initiative (HOSEI), a nongovernmental organization founded by a lawyer, Abiade Olawanle Abiola, rescued 200 teenagers from idleness and the temptation of falling into crime while awaiting admission by giving them free six months scholarship for vocational training and mentorship.
The scholarship project is an annual one and the 200 teenagers are the fifth set of beneficiaries as the organization had in previous years given same opportunity to four sets consisting of 100 beneficiaries every year.
The number increased from 100 to 200 due to the plea from teenagers that do not make the list even after getting to the venue in the early hours of the morning. It started with 50 beneficiaries but quickly increased to 100 the second year as a result of high demands and huge turnout of youths that are eager to benefit from the programme.
The 200 beneficiaries that were selected from thousands of youths from local governments across Ibadan on an early bird basis were all secondary school graduates from public schools that are awaiting admission into institutions of higher learning and the first 200 to arrive at the venue of the empowerment programme were the lucky beneficiaries who will in the next six months become independent teenagers with a source of livelihood.
And in the next six months, the 200 secondary school graduates, rather than stay idle while waiting to gain admission into institutions of higher learning; will have a turnaround of fortune through the benevolence HOSEI. They will be able to undergo trainings in bead and jewelry making, catering, fashion designing, photography and multimedia works, video recording, graphics and decoration, make up, hair dressing, catering among other trades.
Abiade’s vision is to give as many youths as possible a chance not only to dream but to also pursue their dream and rewrite their own stories in a way that will set them on the path of independence. And for these 200 teenagers like previous beneficiaries, contact with HOSEI is a life changing experience.
For the new set, it was indeed a matter of many were called but few are chosen as the most determined of the teeming thousands that attended the event got into the programme after various degrees of sacrifices like sleeping at the event centre while some were escorted to the venue before daybreak.
HOSEI is expecting that six months from now, the 200 youths that had no plans or hope for their future would have evolved into independent youths that can stand for themselves and their rights and also fend for themselves and be useful to the community.
Barrister Abiola had been taking in 100 youths annually to mentor them to take charge of their lives by training them, creating opportunities for them, taking them on a road to self discovery and generally addressing their situations
HOSEI further gives youths improved access to resources and transformed their consciousness, beliefs, values, and attitudes with the I can and I will attitude which allowed those that could not stand up for themselves develop confidence to stand tall.
For these young people, the journey to a new path in life just commenced.
Image may be NSFW. Clik here to view.Olowu Kuta, Oba Oyelude inspecting the road under construction.
The age of traditional rulers waiting for government to improve their towns appears to be eclipsing as the Olowu of Kuta, Oba Adekunle Oyelude rehabilitates road and installs electricity in his domain. TUNDE BUSARI reports.
The Olowu of Owu-Kuta, Oba Adekunle Oyelude has joined the class of traditional rulers who had taken the bull by the horn in ensuring physical development for their respective towns.
Through his contacts with Abuja, Oba Oyelude has facilitated the rehabilitation of a major road that connects his town to the outside world and earned applause of his fellow traditional rulers aside the praises hurled at him by his subjects.
The arrival of construction workers with their tools enthralled the youths and old people, having patiently waited for the day the long dilapidated Bank junction-Iloro-Railway Station road would be fixed.
Nigerian Tribune gathered that the road is significant to the town being an agrarian community which relies on use of road transportation to take their farm products to markets within and outside the town.
And when what is known as motor grader commenced work, it was jubilation galore in different compounds that make up the ancient town with some rushing out to confirm the good news and witness the work.
The road was not graded alone, it was covered with grey gravel, an assurance of its durability as said by the Olowuduring an inspection to the road in company of his chiefs and aides.Oba Oyelude, who doubles as the Chairman, Council of Owu Oba and Chiefs, said what is worth doing at all is what doing well, hence the quality of job done on the road.
Oba Oyelude explained that he did not believe in doing things in half measure, adding that he would rather wait till he had enough resources to execute his project as evident in the road rehabilitation.
“I think what we have in this work is evidence of that simple principle of mine, a principle which I had long developed even as a young boy. Again, I think we had waited enough for this moment of rehabilitation. So we can’t afford to do a job that would not stand the next rain season. That is why I am saying to you that I am satisfied for the work done so far. This assessment is based on your question. I want to wait and see what I would say at the end of the work,” he said.
Shedding more light on the background to the work, the monarch revealed that such project could not have been a reality without government’s assent. Therefore, he pointed out that his contacts, in government at federal level, facilitated the rehabilitation, commending the efforts of his contacts and urging the public to place high value on relationship.
He said since he ascended to the throne of his forefathers, he had seen appreciated better the worth of keeping and maintaining contacts made in the past. Without going into details, Oba Oyelude said not every traditional ruler would leave his palace for Abuja and return with such project, assuring his subject of more dividend of his reign.
“We are not called royal father for the sake of it. We are challenge to always play role of father. How do we play the role? We set agenda and set a target and work toward achieving it. Despite the fact that we are all under government, it our duty to use our contacts to facilitate amenities that would improve lives of our subjects,” he added.
Aside the two-kilometre road, the Olowu has also sponsored the installation of solar light from the entrance of his town through Ikoyi way to the palace to complement social services he had initiated and completed in the past.
“I strongly believe in the aphorism that says the reward for hard work is more work. That is the philosophy I place my service on. The spirit of serving is in all the authentic Owus. When I do for people, I don’t expect thank you because my throne, my history, my blood are made to render succor.
“A new Kuta of my dream is realizable with a step to steps. I’m laying a foundation worthy of emulation to pay off in no distance time. I can only call on sons, daughters and residents to join hands with me to build a new Kuta of our dream,” he appealed.
Expressing his optimism on his renewed vision of his town, the outspoken monarch did not mince word in promising to turn the ancient town to tourism have in the nearest future. He said the Anlugbua shrine, which, he revealed, is the historical site of the ancestor of Owu-Kuta, would soon be upgraded to meet world tourism board standard, adding that it is high time his people used the tourism potential to attract development to the town.
As a demonstration of his plan, the monarch said he had set the ball rolling on how to achieve the goal in due course with partnership with tourism investors. Oba Oyelude defended the need to for collaboration on the premise that Public-Private Partnership is the in-thing that drives contemporary economies of the world.
In that regard, he said he is leaving no stone unturned in ensuring that all his contacts are explored to achieve the desired result and add his domain to the list of the world tourism destinations.
“I have read how much goes into the economy of Saudi Arabian authorities. I have also read how much also goes into the economy of Israeli’s government through the annual pilgrimage by Muslims and Christians. If these countries can make so much from religious tourism, there is no reason we should not also make it through cultural tourism. Anlugbua is our tourism product here in Owu-Kuta, and we are going to tap into it,” he assured.
Recalling the success of the 2018 edition of annual Egungun festival in his town, Oba Oyelude stressed that the turn out of the sons and daughters of the town resident in other towns assuredhim that Owu-Kuta has a rich tourism potential, calling on government to devote more attention to the sector instead of putting all his eggs in one basket.
As the Chairman of the Supreme Council of Owu, Oba Oyelude disclosed that the Royal Union of Owu People (RUOP), formerly known as National Movement of Owu People (NMOP), would hold its Owu National Convention between December 7 and 8, 2018 when the former President Olusegun Obasanjo would be the chief host.
The traditional ruler added that the ancient town of Iwo, some kilometres away from Owu-Kuta, would play host to Owu indigenes across about five states in Nigeria.
“Our regular gathering is demonstration of our unity, which is good for the entire Yoruba nation. We are showing that Owu people are enlightened having held sensitive positions in the country. The first person to have emerged as both military and civilian head of Nigeria government is our blood. This is just one of the accomplishments credited to our people. In unity we stand, and I am looking forward to receive them from all walks of life.
Image may be NSFW. Clik here to view.Taiwo and Kehinde Oguntoye, festival ambassadors
Recently, twins from all over Yoruba land converged in Igboora for the maiden edition of the Twins festival, weeks after, the euphoria is yet to abate in the sleepy town. YEJIDE GBENGA-OGUNDARE reports that many of the twins are eagerly awaiting the next edition of the festival.
Twin birth is celebrated all over Yoruba land and it is a part of the culture of the people. But when the Oyo state government gathered over 2034 set of twins together few weeks back for the maiden celebration of the Twins festival, many believe that it would be a one of a kind that will die a natural death. This however seems not to be the case as few weeks after, some of the twins that participated in the festival are still basking in the euphoria and have expressed their readiness to participate in the next edition of the programme.
For them, the celebration cannot end and the recognition bestowed on them by the government especially on Igboora town which is now described as a pilgrimage ground for twins is one that has made it important for them to ensure the sustenance of the festival.
They do not believe they are being deified as a school of thought believes, according to them, “we are not being treated as gods, multiple births is a special grace that even science only makes an effort to explain. We are special and being recognized for this is not being turned into a god.
“Celebrating twins is a part of our culture as Yoruba people; it is a tradition that was passed from generation to generation based on the position given twins as special gifts from God. The celebration by the state government is a reinforcement of the fact that twins are still viewed as gifts from the almighty. We are not deities, we are special beings and for this recognition, many of us will continue to take part in this celebration,” Taiwo and Kehinde Awojobi told Nigerian Tribune.
On their part, the twin ambassadors for the festival, Taiwo and Kehinde Oguntoye in a joint interview with Nigerian tribune stated that the event should have started long before now as other nations with fewer twins had cashed in on the project. They lauded the Oyo state government for partnering with the people to make things work.
“This is one of the ways that destination can sell, we initiated this programme ten years ago and we know the potential is there for Oyo state to market this tourism programme; that is what is called twins tourism, twins can drive tourism anywhere in the world, we have gone to China, to the United States, we have cut across four continents and they have all developed their twins festival, why can’t we develop for our own nation? Igboora has the highest concentration of twins in the world.
Image may be NSFW. Clik here to view.Gloria and Benjamin Kio
“How can we sell Igboora to the world, we can use the twin factor; let people experience the environment, diet as well as genetic composition. It can solve the infertility problem in the world. This is a unique event which Oyo state just started in projecting the multiple births to the whole world and I promise that in the next five years there will be transformation in this town, the economic value will grow beyond our imagination.
“Next year, we are targeting 10, 000 set of twins for the festival, we are invited to china annually and their government gathers a thousand twins for the festival, we have much more than that in Igboora alone and we have a partnership with the Guinness book of records. This is unique; it is a tourism activity that will develop the state and the twins themselves, we will bring out talents and allow networking among twins, here they will get mentors among elder twins in different fields to help their lives because twins have an affinity for themselves,” they stated.
Nigerian Tribune spoke with many twins and their parents and though many linked the births to the soup (ilasa) and the tubers they eat, some think it is just God’s blessing as they eat same food but do not have twins though they desire it. Wasilat and Habibat Taiwo are examples of such, the identical twin sisters have no twins but their parents are twins.
“Our parents and grandparents are twins. In fact, we are the second set of twins for our parents and all our siblings have twins but we do not have. We ate same food our parents and everybody in this community eats but we don’t have twins and we don’t know why because we have plenty of twins in our family; we are what you can call the exception. We desire twins but we don’t have any. So we think God just gives who he likes,” they said.
Image may be NSFW. Clik here to view.Favour and Faith Ezumah
Speaking on the festival, “we are glad to be part of this, it is a thing of joy that this is happening and we will always be part of this festival anytime it comes up.”
Niniola Surajat on her own part is not a twin but she has two set of twins as children. For her, I don’t know what is responsible, God just gave me because though my parents are twins, I am not and I do not eat different food from others. Though I think the diet may be part of the reason, I think God just gives us multiple births here in our community. And as a mother of twins, I will always ensure the come for this festival, it is not only to celebrate themselves but to thank God for making them wonderful gifts and also to learn from their peers that are doing well in the world. I can see twins that are graduates, I want them to see such and emulate them,” she explained.
Twin students also express their enjoyment of the festival. Some students from The Royal Master School in Lagos had a chance to participate in the event. There were two pair of twins among the students and they were inquisitive to learn what the festival is about.
The first set, a boy and a girl, Gloria and Benjamin Kio from Rivers state spoke with Nigerian Tribune. Benjamin described their relationship as twins of different gender as sweet and sour while Gloria described him as overprotective which other students confirm as he is said to send away any boy that stands close to his sister. Another set is Favour and Faith Ezumah who are each other’s best friend but stated that they are usually mistaken for each other.
But for all of them, the festival is one they will like to participate in every time it comes up. And with this determination, Igboora community in Ibarapa Central Local Government Area of Oyo state will annually come alive as twins gather to celebrate themselves and network.
Image may be NSFW. Clik here to view.Dr Gomez with Brazilian delegate at Sango Festival in Oyo.
Dr. Paula Gomez,is Portuguese whose visibility in the palace of the Alaafin of Oyo can’t escape sight of visitors. Her spoken Yoruba Language makes her more attractive as a symbol of cultural renaissance. Since 1990 when she arrived Nigeria, she has lived in Oyo, studying and promoting Yoruba culture, In an interview by TUNDE BUSARI, she speaks on the Yoruba attitude to their culture among other sundry issues. Excerpts
When and how did you find yourself in promoting Yoruba Culture?
I found myself 28 years ago landing in Lagos with the interest on conducting research into Yoruba spirituality. Tha happened during the time I was a student of History in Germany, and this interest brought me to Osogbo, before the town became the capital of Osun State. Apart from Osogbo, I was also in many other towns across the length and breadth of Yorubaland. If I must tell you, it was an interesting and memorable experiences touring these towns in search of information about Yoruba culture.
It was amazing finding myself doing the research because I was meeting very interesting and cooperative and accommodating people. These people showed interest in what I was doing, especially seeing me coming from Europe. Along the line, I thought and in fact knew that one day, I would be working with His Imperial Majesty the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi, the Ikubabayeye himself on preservation of heritage. I had thought of him because I realized he is an embodiment of what Yoruba culture symbolizes. In his words, his acts, his teachings and his entire character, baba Alaafin is Yoruba culture personified. You can now say that it was my dream came true when nine years ago, Baba Alaafin bestowed me with the honourary title of Cultural Ambassador.
What does this title mean to you?
It is to collaborate together with Kabieysi and the people of Oyo in preserving and promoting the heritage. And I can tell you with every sense of responsibility that I can’t have it better learning at the feet of the Alaafin who is never tired of imparting knowledge on Yoruba cultural value in me. I am very proud of being his ambassador and I think he is equally happy seeing me around putting things in perspective.
How can you describe Yoruba culture in relation to other cultures to which you are exposed?
Culture is a whole of a society but what I can say about Yoruba culture in relation to others is that their knowledge about spirituality is so deep that has so much to offer to the humanity. Yoruba culture which has evolved over the years is a culture that defines life, living and the hereafter. I have been exposed to different elements of the culture such that I see myself as being Yoruba blood.
Image may be NSFW. Clik here to view.Dr Gomez exchanging pleasantries with Oba Adeyemi
The culture is rich and respected, especially by scholars of cultures. My observation is that there is a lot to know about Yoruba culture that what the media brings out to the world. The media needs to consistently give Yoruba culture, especially festivals adequate publicity. We are in the age of technology now when the whole world is a global village. That is, if Yoruba culture is projected right, the whole world would be interested and attracted and embraced it.
Wasn’t there resistance by your parents and families on your choice of research before you set out to Nigeria?
My parents at the beginning were not convinced about my choice, but with time they accepted and encouraged me. My interest in Yoruba culture and spirituality started with literature from one French Anthropologist called Pierre Verger. I got impressed by his work, and that was the lift up for my journey.
Upon arriving Nigeria, who were your guides?
Susanna Wenger known as AdunniOlorisa in Osogbo was one of my guides and inspiration among other Yoruba priests. But today my mentor, teacher and guide is the Alaafin of Oyo, Oba LamidiOlayiwolaAdeyemi. He is just an inspiration, and a bulk of knowledge. He is fountain of knowledge, a well which cannot be exhausted. He has answers to all questions. It may interst you to note that he answer questions on different subjects. It is difficult to come by person of his mental ability. He is so active, sound, very sound.
What have you benefited in promoting Yoruba culture?
I have benefited a lot; especially I have become a better person. Living here is just a journey of appreciation.
What are the challenges you face being here in almost 30 years?
The truth of the matter is that everywhere in the world we get challenges, especially when we are out of our homeland, but as I said before my journey here has made me a better person and made my eyes to see life in another way.
What is your finding so far about the Yorubas attitude to their culture which you is rich?
I should not say everything about my impression according to your question. Not saying everything I know is still part of Yoruba culture which respects human dignity. But it won’t be out of place to say that if the Yorubas appreciate their culture as other nationals do their own cultures, they will be better of. They have a lot of benefits promoting their culture. My finding is that it only when they have problem, spiritual problems they now run back to their culture. It is then they will remember their ancestors and the way their ancestors solved their problems. And when they do it, it work for them. Then they run back to the cities to run back when another problem occurs. To me, that is hypocrisy. But despite that, I can still tell you that Yoruba culture, especially spirituality, is expanding and more and more people are looking for it. You have covered some festivals in the palace here and saw the turnout and the way they were organized.
Is Yoruba culture fetish as it is alleged?
Well fetish is a word used in the middle age, especially by the Christians to impose their belief on other cultures. But we are in the 21 century, there is no limit to information.The Yoruba have their own culture, their own way of life, their own way of worshipping, which is so valid like all the other cultures. There is nothing wrong with it. Yoruba culture is and has never been fetish. I am saying it that it is not fair to tag Yoruba culture as fetish. This is a pure blackmail to confuse people. No religion should black others. As I said we are seeing the truth now as the Yorubas run back home to do consultations with their ancestors.
Image may be NSFW. Clik here to view.Dr Gomez presenting a paper at Alaafin’s 80th birthday seminar in Oyo
What is the Asa Orisa association all about?
The ASA ORISA Association is register by the Federal Government of Nigeria under the number RC 70064 with the Head Quarters in the Palace of Alaafin of Oyo, Oyo State, Nigeria.The aims of this Association are to unite all the traditional Òrìsà communities under one umbrella to preserve the Yoruba traditional Òrìsà religion in its essence, maintaining the values, ethic and respect . One of the aims is also to rescue the pride of the traditional community, project and revitalize the heritage and the beliefs in order to transfer knowledge from generation to generation.
To what extent has the association achieved these aims?
Importantly, the Association has achieved unity among the different Orisa communities: recognition of the Orisa communities in the society and among the government institutions; through rescuing the pride of the Orisa community about 11 ancient shrines were preserved and restored as part of the tangible heritage of Oyo State. Based on this work UNESCO has together with the community in 2017 implemented a project of safeguarding the intangible heritage for the period of six months. During this project with UNESCO, a group of people were trained and an inventory for four elements took place in Oyo town for international recognition. Besides these achievements, the Orisa children were able to be accepted in the public schools under the Convention of United Nations in 1966, where all the children have the right to have education and preserve their culture values.
How do you rate tourism promotion here?
It has looked worse already in my point of view and the international community is becoming aware of it and the Nigerian Government should look at it has a big resources of Tourism income. Yoruba culure is a big, very big product. State governments should wake up and tap into this untapped resources.
What are the impacts of Islam and Christianity on Yoruba culture?
I don’t want to discriminate any religion, but like I said before, when a Yoruba has a problem, he forgets his religion and comes back to the tradition. In fact, it doesn’t matter his position in the society, he would run back home to seek solution to what he consider as spiritual problem. This is a plus to Yoruba culture, which is not running to them but they are running back to it.
Without being patronizing, what does Alaafin symbolize to you?
A researcher does not engage in embellishment. You must say it as it is to advance the scope of knowledge. The Alaafin symbolizes royalty, uniqueness, greatness, prestige, Yoruba Race, culture, History, Power, Knowledge, Wisdom, Respect, and Authority.
How do you cope with his work rate, regarded as unusual?
How I work with the Alaafin is a good question. We work together with mutual respect, commitment and with a legacy. As I have said, baba is very interesting to work with. He is full of unbelievable energy which you may not find in people of his age.
What precisely do you find appealing in another peoples culture?
There are so many things that are attractive in Yoruba culture. Besides the culture is very rich in spirituality, I love the way the traditional community is organized. Everyone has a home; the settlement of problems in the community, from the family to the compound and to the Palace; the community way of living and sharing; no one lives isolated; the respect for the elders; the whole of the community is a family. I feel at home and embraced by the Oyo people.
Image may be NSFW. Clik here to view.On November 16, 2016, the ancient town of Ororuwo in Osun State erupted into joy when news of the selection of their new traditional ruler broke. The then Abuja-based Oba-elect, Qamarudeen Adeyemi Adeyanju was overwhelmed by the crowd that swam round him in solidarity. A year has passed and the monarch is still as excited as the first day; he shared his experience in the palace with TUNDE BUSARI. Excerpts:
How did your first year on the throne look like?
It was one year full of different experiences, of course, which a traditional ruler must pass through.
How did you spend the last one year in the palace?
I will rather concentrate on tomorrow than yesterday. My last one year is already in the history book. It has gone forever. Another one year is more important than the year I have spent. But in retrospection, it was a year full of events. An important event was my coronation which drew a large crowd of people to my town and large assemblage of traditional rulers too. You witnessed it and saw what I mean. Apart from my coronation, there are other activities like festivals we have witnessed, all of which made up my experience on the throne. Another big event was the commissioning of a medical centre in my town. We now have Charis Life Hospital which was built by a responsible indigene; Bishop Remi Adejumo ably supported by his wife Revd Mrs Funke Adejumo. The couple has set a high standard by bringing this infrastructural facility here. Already work has started in the hospital. What this couple has done, I believe, would inspire other indigenes to bring home projects that will improve the life of the people back home. All of us cannot live outside. And whatever one has in another town is not as valuable as one you have back home.
What particular lesson have you learnt in the last one year?
I have learnt many lessons. I have come to know that the palace is home for all sons and daughters. It is a refuge of sorts where they must run to for safety. Palace is not only for administration of justice. Everybody is free to come here because the Oba is the chief overseer, the chief security officer. He must be approachable, dependable and admirable by his subjects. Above all, he must be God-fearing in whatever he does because he has somebody higher whom he is going to report his deeds on earth to. Whatever I do here is my legacy which will live after me for generations yet unborn to read. That is why I always say that yesterday is a cancelled cheque, tomorrow is promissory note while today is cash at hand. We should spend the cash judiciously.
You sounded philosophical here. Have you had a peculiar experience in the one year to have informed this?
There was none. I communicate with my ancestors a lot. And whatever they tell me, I say it out. It is an opportunity to have ancestors who guide you on what to say and how to say and when to say it. The Olororuwo is beyond the person you see here. Do you know the number of the past Obas that had ruled here? That is telling you that life is a continuum but what we do will live after us. I am very happy that in my time, an indigene is the chairman of Boripe North Local Council Development Area (LCDA). I have attended functions everywhere and received good remarks that I have started on a promising note.
How would you describe your relationship with your chiefs with whom you administer the town?
We have a cordial relationship, even though there could be some occasional disagreements on issues. I consider these as normal because we cannot all sleep and face the same direction. There must be divergent views and we must know how to handle them without resulting into conflict. I run a tight schedule attending to meetings and other issues. But I am happy I am doing my best to forge ahead.
With your tight schedule that travelling and meetings involve, how do you unwind?
How I unwind would surprise you. When I realised that I live more of a restrictive life, I devised a means to relax. What I do is simple. Later in the evening I take to the streets in casual wear and trek. Medical experts have already advised that trekking is a form of exercise that keeps the body active and healthy. I have adopted this and it is working well for me.
Perhaps because it is new to them, they show surprise. They rush out to greet me. Some don’t easily identify me because I dress completely down, a contrast to my heavily embroidered agbada. They see it as a demonstration of humility. I go to some of them and greet them. On sighting me, they prostrate and chorus ‘Kabiyesi o.’
Don’t you think of security angle to this practice?
Which security angle are you talking about? I am free with my people and my people are also free with me. So, there is nothing to worry about. It is only in a place where there is no synergy between traditional ruler and his people that such questions can be relevant. I am happy being with my people and mixing with them. I always encourage them to visit the palace as often as they want. The palace is their property. Everybody should have access to this place. That is how they will all have a sense of belonging. I am in this palace because of them. In other words, there is no leader without followers. This life itself is all about leaders respecting followers and followers respecting leaders. It should not be a one-sided thing. A leader must earn followers’ respect. He should not seek it. Respect should not be imposed on the followers. Such respect is not real; it is artificial and it won’t last. To God be the glory for the bond existing between me and my people.
People seem surprised by the synergy between you and the Aragbiji. Can you tell me the secret?
There is no secret in what the public see as a cordial relationship between two of us. The Aragbiji, from day one, has demonstrated a lot of integrity which every traditional ruler must have. With this integrity alone, I am duty bound to be close to him because I know where I was coming from. Like him, I came from public service. So, if this unites us, I don’t think there should be any problem with that. Some even call us twins. But I see him more than that. He is a teacher whose words cannot be thrown away. I like his guidance; that is why I am close to him. Mind you, I am also close to other traditional rulers. You can see me in their midst mixing freely with them. That is the essence of being a traditional ruler. We are here to set standard on human relation and particularly, unity of purpose.
How about your relationship with the Orangun of Ila?
Orangun of Ila is my father. Perhaps you did not know. People should endeavor to read history beyond that of their towns to know much more. Ororuwo is a descendant of Ila-Orangun. We still have our family compound there where we attend traditional festival among other events.
Have you formally visited the Orangun upon your ascension to the throne?
Of course, I visited Baba, and the visit was home coming, historic and memorable.
What made it memorable?
It was the first time I visited him as the Olororuwo, and the kind of reception he gave me was that of father and son. I believe you know the position of Orangun in Yorubaland. If you know it, you would understand how important I felt visiting him and receiving such treatment from him. Baba Orangun spoke with me as fathers do to loving sons. I got inspired and learnt a lot of wisdom in his words of advice. So, I have the obligation to take to his word and show him respect a son must give his father.
Image may be NSFW. Clik here to view.In recognition of his efforts towards securing his community and openness to issues bordering on securing in his abode, the traditional head of Lisa Community in Ifo local Government, Ogun State, High Chief Oladele Najeem Odugbemi, has been honoured with the prestigious award of excellence as the most security friendly traditional ruler of the year.
The award, given by the Crime Reporters Association of Nigeria (CRAN) was to show that the efforts of the traditional ruler towards security is noticed and to encourage him not to relent on his efforts and to further encourage others to emulate him.
Presenting the Award, president of the association, Mr. Sunday Odita congratulated Chief Odugbemi and urged him not to rest on his achievement that has attracted the honour to him, noting that the group resolved to honour him because he merited the award.
Odita stated that Chief Odugbemi’s outstanding leadership qualities, his philanthropic gestures towards youth empowerment and sponsoring education of the indigent students in the community, his passion and support for the less privileged and commitment to saving lives and property by building a police station and a well-furnished vigilante office and among others endeared the group to bestow the award on him.
In his response, Apostle Akinsola Akinwale who received the award on behalf of the traditional ruler noted that the award was well deserved because High Chief Odugbemi has transformed many lives in Lisa community and environs.
He said they are happy with him as their ruler because he is a listening and caring leader who strives to ensure that there is peace in the area. He also advised traditional rulers and well-meaning Nigerians to emulate his philanthropic gestures and called on Ogun State government to help them rehabilitate their roads now that the rainy season is over.
Image may be NSFW. Clik here to view.Participants at the round table conversation
Having realised that citizens play a critical role in advocating and helping to make public institutions more transparent, accountable and effective, and contributing innovative solutions to complex development challenges, the Civil Coalition for Good Governance (CCGG) in Oyo area, the Justice, Development and Peace Movement (JDPM) of the Catholic Diocese of Oyo and Partnership to Engage, Reform and Learn (PERL) organised a day conversation on “Role of Citizens in Advancing Effective Budget Performance on Provision of Social Infrastructures in Oyo and Its Environs”.
The three conveners of the open conversation aimed at managing strategic communication among stakeholders of democracy by fostering relationships between elected representatives and the civil society organizations; build understanding and support for improved social infrastructures at the community level; facilitates access to relevant development information for results-based partnership; and alliance for social transformation to operationalise the right to development as enshrined in the Sustainable Development Goals (SDGs) which emphasise “not leaving anybody behind” in Oyo and its environs.
The mechanism adopted is to reinforce Citizen Engagement for people-oriented budgeting and improved development results in Oyo and its environs. The participants at the conversation are Honourable Muyideen Olagunju, representatives of Ministry of Finance and Budget in Oyo State,Honourable Akeem Adeyemi, Honourable Leke Oyatokun, Landlord Associations, retirees, market women, National Council of Women Societies, Nigeria, National Union of Road Transporters Associations, Okada Riders Associations, artisans, Nigeria Union of Teachers, Nigeria Bar Association, Lecturers from Tertiary Institutions, mechanics,religious and traditional leaders and members of CCGG across Afijio, Atiba, Oyo East and Oyo West local governments respectively. Ten members of CCGG from Olorunsogo, Irepo, Oorelope and Saki West local governments were at the conversation as observers to enable them gain first-hand experience on how to organise multi-stakeholders’ engagement for inclusive governance.
At the end, a network of interdependent systems, resources, values and skills that will continue to promote dialogue and consultation for improved social infrastructures in Oyo and its environs evolved. The Diocesan Coordinator of JDPM, Rev. Fr Gabriel Adeleke promised that JDPM and CCGG shall continue to promote open conversations between the people and the office holders to increase service delivery to the citizens. Work will continue on building the bridge between citizens and government.
Different People with different ideas and opinions at the conversation.
Image may be NSFW. Clik here to view.Permanent Secretary, Ministry of Education, Science and Technology, Oyo State, Mrs Ibironke Iyabode Fatoki (left) cutting the tape during the commissioning of a sick bay donated to Olivet Baptist High School by the 1964-68 set of the school.
50 years after leaving school, the 1964-68 set of Olivet Baptist High School Oyo, recently returned to the school to give back to the institution which they believed contributed immensely to the heights every member of the set has attained.
Addressing members of the set who converged on the school premises to celebrate the 50th anniversary of leaving the school and give back to their Alma Mata, the chairman, Dr Adekunle Ogunmola said, “the assignment of molding, mentoring, tutoring passionately taken on by the then crop of teachers many of whom have gone to the great beyond can best be measured by the turnout of the product left in their care.”
Ogunmola, further stated that part of the success story of the assignment given to their teachers then is the fact that the majority of the 1964-68 set of Olivet Baptist High School have become captains of industries, renowned academics, revered spiritual leaders, responsible parents and grandparents all contributing to the stability of their homes, the society and the nation at large.
Speaking with the Nigerian Tribune shortly after the inauguration of a sickbay donated by the 1964-68 year set, Secretary of the anniversary committee, Dr Tayo Alayande said; “In 2016, we had a reunion where members came from all over the world and we thought of giving back to the school and that is the reason we donated a sickbay to the school to create a conducive environment for treatment and also cushion the effect of the medical expenses which may be incurred by the school when students fall sick.
The Vice-Chairman of the 1964-68 year club, Oladunjoye Runsewe, while speaking with the Nigerian Tribune said “aside the donation of the sickbay, we have done so many things in the past such as contributing to the refurbishment of some of the buildings in the school. But the sickbay is actually the particular project we can say we started from the beginning on our own as a unit instead of working on an existing building”.
High points of the event were anniversary lecture with the topic: “Education Reforms and Values Reorientation as imperatives for Nigerian progress” which was delivered by Professor Tunji Olaopa, a tour of the school, interactive session with the principal, staff and students, a novelty football match, anniversary dinner and thanksgiving service among others.
In her remarks during the inauguration of the sickbay, the Acting Permanent Secretary, Ministry of Education, Science and Technology, Oyo State, Mrs Ibironke Iyabode Fatoki, commended the old students for considering it worthwhile to give back to their Alma Mata.
“The donation of the sickbay is laudable; it is my belief that the other generation coming behind them would see that as an example and also give back to the school that has given so much to them,” she said.
Image may be NSFW. Clik here to view.Some of the visitors paying homage.
Ile-Ife, the cradle of Yorubaland has been the destination of sort to many notable towns in the South West and even beyond the shores of the country with their traditional rulers and leaders, leading their subjects to Ife to trace their origin. From Ekiti state to Ijebu in Ogun, Iseyin of Oyo and Awori, in Lagos state, among others, the natives of these towns have since been coming back to Ile-Ife, with a view of locating their respective roots.
Hence, the recent hosting of Awori people, currently domiciled in Lagos and Ogun states by the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi is not different and unique. But, the celebration of Olofin Ogunfunminire, the progenitor of the Aworis, who migrated from Ile-Ife decades back added colour and glamour to the hosting of the Aworis in the historical town.
Hundred of the indigenes of Awori who are descendants of Olofin Ogunfunminire in Lagos and Ogun states stormed Ife to celebrate their progenitor, Olofin Ogunfunminire who was a Sooko in Ile-Ife before his departure hundreds of years ago.
Beside, prominent traditional rulers from Ile Ife and others joined the Awori people and traditional rulers led the Ojomu of Ajiran in Lagos state, Oba Adetunji Akinloye who is also the Chairman of Awori Council of Obas to commemorate Olofin Ogunfunminire.
Image may be NSFW. Clik here to view.Procession of Ooni and other traditional rulers.
Historically, Olofin Ogunfunminire was founder of the Awori who together with his followers left the palace of Oduduwa (progenitor of the Yoruba) in Ile-Ife and migrated southward along a river. Oduduwa had given Olofin a mud plate and instructed him to place it on the water and follow it until it sank into the river which would signal where they would settle down. In accordance with Yoruba custom, they brought their beaded crown along with them from Ile Ife.
Addressing the Aworis during the reception tagged “Ileya Omo Oodua” at Afewonro Park, Enuwa, Ile-Ife, Oba Ogunwusi, who underscore the need for peace and unity of Yoruba race affirmed that Olofin Ogunfunminire was a prince from Ife who was very vibrant, brave and courageous.
According to him, “when Ogunfunminire was leaving Ife for Lagos, he drank water from Yeyemolu sacred well located at the palace and was subsequently blessed by Ogun at Ile-Ase which is called (Ogun Ladin) and fortune smiled on him as he bears the name Olofin Ogunfunminire.”
Oba Ogunwusi who described the Awori people as the custodians of the entire African continent’s wealth, noted that Ooni Aribiwoso who was on the throne when Olofin Ogunfunminire left Ile Ife acknowledged his God given potentials.
Image may be NSFW. Clik here to view.Ooni addressing people during the visit
The traditional rulers subsequently conducted the monarchs and indigenes of Awori kingdom round notable dieties in Ife such as Yeyemolu well, Ile Ase (House of Authority), Idi Aje and others, stressing that “Olofin Ogunfunminire was a major player in the history of the Yoruba race.”
Oba Ogunwusi stated that “the first Olofin Ogunfunminire Day celebration organised by the Dr Michael Olawale Cole led committee is a great innovation”, just as he tasked the descendants of Olofin Ogunfunminire to uphold it.
In his speech as the chairman of the occasion, who is also the Asiwaju of Aworis, Dr Michael Olawale-Cole commended Ooni for his determination and resolve to make the world a peace haven for all and sundry, describing him as the father to whom the entire people of Awori remain very loyal.
He stated that, “as the overall father of the race, the Arole Oduduwa is undeniably focused on fostering peace and unity amongst all descendants of Oduduwa. Ooni of Ife is indeed the leading light of progress for the Yoruba race and Africa in general. He has touched the deepest part of every Awori and Olofin descendants’ heart with this special home-coming festival.”
In his remark, Olofin of Isheri, Oba Nurudeen Adekambi described the event as a much expected home coming for all Awori descendants, expressing his joy over the event, adding that “Ooni should be commended for providing conducive atmosphere for the Awori children and creating opportunity for unification and connecting us back to our historical source.”
In the same vein, Osolo of Isolo, Oba Kabiru Adelaja referred to Ile Ife as the true source of the world, saying himself and his brothers from the Awori land are currently at home, emphasising that “everything started from here.”
Olota of Ota in Ogun state, Oba (Prof.) Adeyeni Obalanlege, Alagbado of Agbado, Oba Shyllon Shogunro, Onikotun of Otun Ota, Oba Abdul-Akeem Odunaro and other monarchs who are descendants of Olofin Ogunfunminire also attended the reception ceremony with tens of their subjects, princes and princess
Users of public water in Iwo are gradually losing hope as burst pipelines have turned a major hindrance to the regular supply of public water. TUNDE BUSARI reports the frustration of the residents.
It will take inquisitive mind to venture into the bush that appears to lead to a jungle. However, when the reporter tried his luck following the guide by a commercial motorcycle operator, who transported him there, a big plant where, water supply is processed was found.
