ILU AJẸ (TOWN OF WITCHES)

 #townhallgist

There is a small town on your way to Oyo, just behind Fiditi, it's called Ilu Ajẹ. Literally, it translates to "Town of Witches".

In the late 80s,  there used to be a sign board in Fiditi that pointed to the path to the village,  the signboard had the inscription :

"WAY TO ILU AJẸ, HOME OF SCIENCE!".

Lots of people used to fear indigenes of Ilu Ajẹ because it was said that every man in Ilu Ajẹ is born of a witch, and every woman in ilu Ajẹ is a witch!

TownHall Gist visited Ilu Ajẹ to find out why a whole village would be populated by witches.

Because the Baale (village head) is dead and no replacement has been chosen yet, we met with the chiefs who told us the history of the town....

The father of the current Alaafin, i.e Alaafin Adeyemi II was said to have many siblings when he was young. One of his siblings got missing! 

A king's son got missing ke? Infact, scrap it,  Alaafin of Oyo in those days was not a king,  he was an Emperor! No, a deity! 

When the son of such an entity gets missing, of course it's a very big trouble in the whole empire! 

Hunters were commisioned to look for the son. Every nook and corner of Oyo town was searched. Every crevice was checked, all hilltops were visited, yet the Alaafin's son couldn't be found. 

Like the shepherd who had 99 sheep but was despondent about the lone missing sheep,  the father was heart broken about his missing son. 

Herbalists were consulted,  from Oyo to Ife. Sorcerers were recruited from Egbado to Ilaje,  yet no one could help find the missing son. Kabiyesi was sad, Olori was pained, the whole empire was gloomy. 

One evening, three months later, as the king and chiefs were in the open court deliberating on the issue, a Babalawo strolled into the palace court with his apo ifa (oracle bag),  everyone looked at him in askance, "Baba,  what do you want, why are you here, who do you want to see?  Can't you see we are in the middle of a serious issue?" the chiefs asked him. 

"Kabiyesi o", the herbalist greeted the king. "I am a babalawo from a remote and secluded part of the outskirts of town, i have come to help you with your missing son". 

"The chiefs laughed. "Babalawos from 'saner climes' have tried and failed,  oniṣeguns with Harvard degrees have attempted and fumbled, who do you think you are? Please get out!". 

Kabiyesi was just looking at him in a non-interested way. Not to treat the baba in a rude manner,  Kabiyesi asked him to go ahead, but he should make it snappy. 

Iwaju ọpọn o gbo

Eyin ọpọn o gbo

Olumu Ọtun, olukanran Osi

Aarin ọpọn Ita ọrun.....

Hear o north of the universe

Listen o south of the universe 

Hear o wise ones of the east

Listen o knowledgeable ones of the west .....

The Babalawo made his divination and told the king thus...  "Kabiyesi,  you need not stress yourself. In 7 days time, when the sun is directly over the head, and man stands upon his own shadow, get 5 chiefs to sit under the shea butter tree at the eastern border of the town. They should be dressed in white, and they should continuously clap their hands rythmically in unison, On the 201st clap,  the king's son would have reached them and he would ask for water". 

It was clear, the Babalawo was MAD! 

But one tries everything to find a lost son.  so, though the recommendations of the babalawo was crazy, the Alaafin still carried them out. 

Behold, on the 201st clap,  the king's son came to them. 

When the son was brought to the king and the events narrated, Alaafin Adeyemi the first was said to have asked "iru babalawo adifaṣẹ bi ajẹ wo ni babalawo un?". What sort of herbalist who makes divinitions that comes through like a witch's proclamation is this? Where does he live?  The people anwered that he lived by a forest patch at the outskirts of Oyo. The  king asked that he should be visited. 

For a long time, when people want to describe the area where the herbalist lived,  they would say ilu adifaṣẹ bi ajẹ. Over time,  people just started shortening it to Ilu Ajẹ, they omitted the "adifaṣẹ". Thus the name Ilu Ajẹ was birthed.

Today, Ilu Ajẹ has no electricity and has no pipe born water. Given what their forbears did for the royal stool in oyo, they shouldn't be forgotten.

ONÍKÒYÍ

Ikoyi is the most affluent Area in Lagos state.

It is popular with the extreme upper class residents of Nigeria. It is believed to be the wealthiest community in Nigeria. It is located on the Lagos Island and historically it was developed mainly for the British expatriate during the colonial era.

Ikoyi is thought to have the most expensive real estate on the entire African continent.

Life in Ikoyi is extremely blissful due to the serenity and most conducive green vegetation that surrounds the entire community. The sweet melody of songs from Nightingales, Lovebirds, Parakeets, Parrots and other pleasant birds are the sounds that wakes you up in this "Garden of Eden" of Lagos.

Unfortunately, the Ancient ÌKÒYÍ that gave birth to this land in Lagos never enjoyed this peaceful and serenity as enjoyed today by the Lagos-Ikoyi.

It was the land of brave warriors and Calvary officers who became the elite corps of the ÒYÓ army.

Instead of perceiving the sweet loving birds as enjoyed in the modern Ikoyi of Lagos, it was infested by vultures, hawks that were always busy eating human intestines and eyeballs.

The Ęşó-Ikoyi were a class of military aristocrats that were just a rank below the Oyomesi (council of state in the old Oyo empire). They evolved from a prominent families in Ikoyi, in the metropolitan province of Oyo in the 17th and 18th centuries, manifesting and sustaining high standards of BRAVERY and PROFICIENCY with their own culture and code of honour handed down from father to son.

According to legend, the first Alaafin of Oyo was Oranyan. He chose a trader whom he named ONÍKÒYÍ because of his trade in Basket business to be one of his generals, holding command over 1469 men who are obliged to fight to death and never turn their backs to the enemies.

ONÍKÒYÍ, then is remembered first and foremost as a Warrior. His descendants became rulers of the town of Ikoyi under the Alaafin.

CHARACTERISTICS OF ONÍKÒYÍ and ESO-ÌKÒYÍ (Ikoyi war Lord and soldiers).

* It is a taboo for Ikoyi warriors to receive arrows at their back rather they receive on their tongues.

*Anytime they received messages of very deadly battles instead of running away from the town, they employ drummers and praise singers in preparation for the battle and dance round the nooks and crannies of the town.

*ONÍKÒYÍ loves nothing but war.

*When others are planting yams, he is planting human heads.

* When others are thirsty and drinking wine and water, he is drinking blood to quench his thirst.

*When others reap fruits, he is reaping dead warriors.

* His community is always infested with Vultures and Hawks that are always perching and feeding on the intestines and eyeballs of dead warriors.

*Like most warriors' communities in the ancient Yoruba kingdom, robbers are very common within the ancient Ikoyi community.

*While preparing for the battlefield, ONÍKÒYÍ goes with basket full of all his belongings and cooking utensils. In other words, he shift his home to the battlefield.

* It is a taboo for Ikoyi women to put basket on their heads because this is a reminder of fresh war for ONÍKÒYÍ and his warriors.

* It is also a great taboo for the Ikoyi lineage to eat rat. The reason behind this was the transformation of an ONÍKÒYÍ that transformed himself into a rat while escaping captivity from the enemies on the battlefield.

*During terrible and deadly battle, the Eso-ikoyi don't call themselves by name. They refer to one another as ÈSÓ (soldier) so as not to be emotionally distracted if a dear and close family member is killed in the war.

*The Ikoyi Descendants are found today in Oyo, Ogun, Oshun, Kwara, Lagos state and Benin Republic.

ORÍKÌ ONÍKÒYÍ ;

Ikoyi-ęşó

Omo ęrù fisanfisan

Omo akorogun jo

Omo orun y'órun

Ikoyi omo olófà şèlèlè

Omo igbo ni o ku si

Omo odo ni o gbe lo

Omo a ku yakata

Omo a sun yakata

Omo a ku rondo

Omo a sun rondo

Omo agba Ikoyi tó gbo'jo iku to lo re gba ìlù

Omo a ku yánanyànya b'òtè l'érù.

Omo afinju agba ikoyi, fìrí gba igba ofà s'ófun

Omo a t"òfun da igba ofà silę

Omo igunnungun ori àpé

Omo àkàlà orùn oşè

Omo ji'kan n t"ogun

Omo pa'kan n t'ogun

Àrònì gbo'gun ma şidi

Omo agbòn ti o r'iku sa

Onikoyi a di pelemo loju ogun

Ikoyi o ni sun'le àjà

E sa ba mi w'eke eyi to gun gogoro

Yanbinlolu

Omo orun y'orun

Ipinle Ikoyi won kìí j'okete

Ajugun ni baba won fi n şe.

Eşo-Ikoyi kii gb'ofa seyin

Ori ahón ni mu won.

Ogun a ja iweyin ni mu"le Onikoyi wun mi

Ogun ojoojumo ni mu"le won su mi i lo

Ijagbe Aroni o wa'le

Onikoyi o sinmi ogun

Omo odan ni yin

E ma ş'edi dandan te ba r'ogun

Eşo o r'iku sa

Ojo ogun le, eşo o pe r'awon loruko

Obinrin Ikoyi won ki gbe'ri agbòn

L'ojó ti won ba gbe'ri agbòn

Won fi ran oko won l'eti ogun ni.

Ìlàlá omo agbòn ti o r'iku sa

Ìrá ìràìrá ni baba yin gun ti o wa'le mo

O dijo e ba pa ìrà, p'òtòlò

Ke to gba baba yin lowo eranko.

Ijeni àgbé omo olè l'osun

Omo ogun l'osan

Omo olè l'óru

Olè aşo kó, t'èwù ko

Ibi ka r'omoge to da laarin ode

Ka ma muu fi ş'aya ni.

Yanbilolu l'ogun lo re k'eru

K'onikoyi to de, ole ko'le e lo

O wa pade baba olè l'ónà

Ni won ba be Onikoyi lori

Ori Onikoyi fo bìrì bó'lè

Mo mo eni to be Onikoyi lori

Mo mo eniyan to be ori Onikoyi

Mo m'eni Ikoyi ko'le ę lo

Mo m'eni t'onikoyi ko n'ile.

Ipanpa Tógunja oun ni Yanbinlolu be l'ori

Ikùnķùn kogunloju oun lo b'ęri Onikoyi;

Ìlàló omo a ş'ole ma şa f'owórá

Ipadenigbo oun lo lo ko'le Onikoyi

Esaogbin ni baba yin ja l'ole

Aşô eegun lo gbe...........

History of MODAKEKE Ilé Ife Osun.

Modakeke is a town near Ilé Ifẹ̀ in Osun State, South-West Nigeria, with nearly 500,000 inhabitants who are predominantly farmers and warriors. The town is about 45 kilometres from Osogbo, capital of Osun State and 90 kilometres from Ibadan in Oyo a state. Modakeke came into existence in 1845 after the fall of the Oyo Empire, below is a brief history of Modakeke town.

The whole of Yorubaland was thrown into chaos and confusion after the Oyo Empire fell to the Fulanis in 1835. The inhabitants of Oyo ran for safety and therefore were dispersed across Yorubaland, some founding new settlements and others, joining existing settlements like Ile-Ife. A group of Oyo refugees settled in Ile-Ife to begin a new life which unknowing to them will later birth the town called Modakeke.

On getting to Ile-Ife, they have already lost all their possessions and then took up menial jobs in the town. They also got recruited in the Ife army and it was through their bravery that Ife had its territory extended to Alakowe, its present boundary with Ilesa. They started growing and producing different types of food crops on farmlands given to them by their Ife people.

The then reigning Ooni of Ife, Oba Akinmoyero, received the Oyo refugees well and later gave them an expanse of land to live. The name Modakeke was adopted after consultation with the oracle which directed them to go to Ebu-Alako near Oke-Owu where they met a swarm of Ako (Stork) birds. The name was derived from the cries of the storks (Mo-da-ke-ke-ke-ke). This is also the origin of the appellation Akoraye (the stork has a place) and since the founding of Modakeke, eighteen traditional heads known as ‘Ogunsua’ had ruled the town.

𝗧𝗛𝗘 𝗜𝗝𝗘𝗦𝗛𝗔 𝗣𝗘𝗢𝗣𝗟𝗘 𝗢𝗙 𝗬𝗢𝗥𝗨𝗕𝗔𝗟𝗔𝗡𝗗

The Ìjẹ̀ṣà are a group within the Yoruba Nation of West Africa. Ilesha is the largest town and historic cultural capital of the ancient Ijesha kingdom, ruled by an Oba known locally as the Owa Obokun Adimula. The Ijesha inhabit a forested region in the heart of the Yoruba country west of the long Effon ridge which separate the Ijesha from the Ekiti to their east. They also border the Igbomina to the north, the Ife to the south, the Oyo and Ibolo to the west. 

The Ijesa cultural area presently covers 6 LG councils in Osun state, namely; Atakumosa east, Obokun, Atakumosa west, Oriade, Ilesha west and Ilesha east. Some of the Ijesha towns include; Ilesha, Esa Oke, Ibokun, Iwaraja, Ijebu-Ijesha, Iperindo, Ipetu Ijesha, Ikeji Arakeji, Iloko Ijesha, Erin Ijesha, Oshu, Otan ile, Ijeda, Idominasi, Imesi ile, Ilashe, Esa odo, Ibode & Ifewara. There are some other towns outside of these local governments which have historic Ijesha ties such as: Osogbo, Igbajo, Otan Ayegbaju, Iresi and Ada in Osun as well as Oke Imesi in Ekiti.

Ilesha itself was founded in 1250 by Owaluse, a grandson of Ajibogun Ajaka Onida Arara who settled first at Igbade, then Ibokun and Ipole to Ilowa and eventually Ilesha. The city was described by Rev. William Howard Clark a British man who toured Yorubaland from 1854-1858 thus:

"𝗙𝗼𝗿 𝗶𝘁𝘀 𝗰𝗹𝗲𝗮𝗻𝗹𝗶𝗻𝗲𝘀𝘀, 𝗿𝗲𝗴𝘂𝗹𝗮𝗿𝗶𝘁𝘆 𝗶𝗻 𝗯𝗿𝗲𝗮𝗱𝘁𝗵 𝗮𝗻𝗱 𝘄𝗶𝗱𝘁𝗵, 𝗮𝗻𝗱 𝘁𝗵𝗲 𝘀𝘁𝗿𝗮𝗶𝗴𝗵𝘁𝗻𝗲𝘀𝘀 𝗼𝗳 𝗶𝘁𝘀 𝘀𝘁𝗿𝗲𝗲𝘁𝘀, 𝘁𝗵𝗲 𝗮𝗻𝗰𝗶𝗲𝗻𝘁 𝗰𝗶𝘁𝘆 𝗼𝗳 𝗜𝗹𝗲𝘀𝗮 𝗳𝗮𝗿 𝘀𝘂𝗿𝗽𝗮𝘀𝘀𝗲𝘀 𝗮𝗻𝘆 𝗻𝗮𝘁𝗶𝘃𝗲 𝘁𝗼𝘄𝗻 𝗜 𝗵𝗮𝘃𝗲 𝘀𝗲𝗲𝗻 𝗶𝗻 𝗯𝗹𝗮𝗰𝗸 𝗔𝗳𝗿𝗶𝗰𝗮"

The royals line of Ilesha descent from Oba Oduduwa, and 39 Owa have reigned since the time of Ajibogun the first king. The Ijesa are the traders and business icons amongst the Yoruba people; very good in commerce since ancient times as long distance traders in fabric and kola nuts. They have carved a niche for themselves amongst the Yoruba as the architects of 'Òṣómàáló' business model. The word ‘Osomaalo’ is tied to the process of debt collection. It means; "I will squat/I will not sit till I have collected my money" showing an inflexible determination to succeed in the face of all odds. They produced one of the foremost female professors, first lawyer in Nigeria and first Millionaire; Sapara Williams & Esan Candido Da Rocha, as well as  legal luminaries and politicians like Justice Kayode Eso, Justice Olatunde Ilori & the Cicero Chief Bola Ige. 

Ijeshaland is rich in Gold (Largest deposit in Nigeria). Iperindo, one of seven principal gold bearing locations around Ilesha alone holds more than 1million ounces of gold which is worth more than $1B and is fast becoming one of the new frontiers for gold mining in the subregion & globally led by Thor explorations.

Source: The Yoruba Nation CH on Twitter.

Yoruba History: Bode Thomas Vs Oba.A. Adeyemi ii

“In 1953, Oba Adeniran Adeyemi II Allegedly Turned Bode Thomas Into A Dog. See Reason and Consequence”

This story is a sad yet educative story which I believe must be taught to so many who in the quest of being westernized, educated and civilized feel traditions and cultures can be insulted and taken for granted. As much as it contains some sensitive facts which might trigger the emotions of family and friends of those involved in this mysterious event, history has been written and we can only refer to it to learn and educate the future generation. As we are all examples for other examples.

Oba Adeniran Adeyemi II, was Alaafin of Oyo, between 1945 and 1954, until he was forced into exile by the Action Group led government of the Western region, as a result of the death of the Deputy leader of the Action Group, Chief Bode Thomas and also for having sympathy, for the rival NCNC of Dr. Nnamdi Azikiwe. Chief Bode Thomas (1918-1953) became the deputy leader of the Action Group, he later formed Nigeria’s first indigenous law firm called- Thomas, Willams, Kayode and co. i.e. the trio of Bode Thomas, Chief Rotimi Williams and Chief Remilekun Fani Kayode. Bode was a brilliant lawyer, but also very haughty and arrogant. Bode Thomas was born to a wealthy trader, John Thomas in 1918. He attended C.M.S. Grammar School, a missionary school founded by Samuel Ajayi Crowther. He travelled to London to study Law with Remi Fani-Kayode and Chief FRA Williams. Bode Thomas, FRA William and Remi Fani Kayode founded d 1st indigenous law practice in Nigeria ‘Thomas, Williams and Kayode’. The law firm was in Jankara Street and it thrived. His huge frame earned him the appellation “bulldozer”.

He became a member of Regional House of Assembly in 1951. From there, he, Prest and Akintola were selected as members of the House of Representatives. Sir Adesoji Aderemi, Ooni of Ife also joined them in the Central Council of Ministers. But, Thomas was the leader; astute, workaholic, thoughtful and forward-looking. On the floor of the House, Thomas was a charismatic speaker. He was a lover of facts. He was a fire brand nationalist. He wanted self-rule and independence at a faster pace his colleagues from other zones could not comprehend. During the debate on self-rule, his speech infuriated the legislators from the North. Thomas labelled them collaborators in the extension of British rule. He did not only speak; he acted. Thomas and the three AG parliamentarians consequently resigned from the Council of Ministers in protest over the elongation of colonialism. On that note, the MacPherson Constitution collapsed immediately.In the quest to preserve Lagos as part of the old West, Thomas was also at the forefront. In contrast, H.O. Davies was campaigning vigorously for the retention of Lagos as a symbol of national unity.

At the 1953 London Constitutional Conference held in August, AG vigorously campaigned for the preservation of Lagos as part and parcel of the region. Awo, the AG leader and Thomas, Deputy Leader of the party, were delegates to the conference. Whenever he set a positive goal for himself,every obstacle on the way must be uprooted.His successes in law practice, politics and government were hinged on his sheer resolve to triumph in the face of all odds.Bode Thomas was a founding member of ACTION GROUP which sprang up from EGBE OMO ODUDUWA.

He was made the Divisional Council Chairman in 1953, while the Alaafin of Oyo was a mere member. On his first appearance in council, after being appointed chairman, all the council members stood up for him in deference, to welcome him except Oba Adeyemi II, who for cultural reasons, could not show deference to anyone in public. Bode Thomas rudely shouted at the king, for having the temerity and audacity to disrespect him. “Why are you sitting when I walked in, you don’t know how to show respect?”At that time, Bode Thomas was 35 years old and Oba Adeniran was in his 60’s. The Alaafin felt very insulted and nonplussed; he said “se emi lon gbomo baun?” (Is it me you are barking at like that?). Oba Adeniran just told him “Ma gbo lo baun” (continue barking).Oba Adeniran Adeyemi II, was father of the incumbent Alaafin, Oba Lamidi Olayiwola Adeyemi III. Thomas was ahead of them his peers. He was a Senior at the bar to the late Chief Obafemi Awolowo, his bossom friend, political soul mate and leader, Chief Hezekiah Oladipo Davies, Justice GBA Coker, and Udo Udoma, a former federal parliamentarian and jurist but a hot-tempered fellow equally very proud and arrogant, he was perceived in some circles as a bully, a successful, yet arrogant lawyer and a domineering figure. Some judges loathed his style of argument in the court. However, he was full of masterful logic.

The confrontation happened on November 22nd 1953. Bode Thomas got home and started barking! He barked and barked like a dog all night until he died in the early morning of November 23rd 1953. He cut short his promising career. Oba Adeniran Adeyemi II, was thereafter deposed and sent on exile in 1954 for sympathizing with opposition NCNC, because he had come in conflict with Bode Thomas who was Deputy Leader of the Action Group, before his untimely death. In fact at a session in the parliament, Sardauna Ahmadu Bello had described Thomas as “Arrogant and ungracious”. Oba Adeniran Adeyemi II, was sent on exile to Ilesha and later relocated to Egerton Street on Lagos Island where he lived and died in 1960. His death truncated the ambition of Lamidi Olayiwola Adeyemi, to proceed to the United Kingdom to study law. He later became an Insurance Executive with the Royal Exchange Assurance, where he worked until he ascended the throne of his forefathers, as the Alaafin of Oyo in 1971.

So when next you pass through the Popular Street in Surulere called Bode Thomas Street, do not forget what pride and arrogance can do to a genius. Do not waste your life.

He said Yoruba belongs to Igala people

 He said Yoruba belongs to Igala people 

No me write Am!

 he said I should pass the information to the people it may consigned 

How Igala people dominated Ogun, Togo and Benin republic after migration from Oyo

Apart from Igala people who originally migrated from Ibadan in Omala to Ibadan in Oyo state, some Igala and Nupe led by Igala Prince Tsoede invaded Oyo in 1535 during the reign of Onigbogi, sacked the capital, chased the ruling house to take refuge  in Borgu, and the Igala Prince Tsoede ruled for over 75 years till 17th century (Source: kingdom of Oyo- Think Africa).

This Igala people expanded and multiplied greatly over this 75 years with various Nupe and Igala settlements and religions like Yemoja in Tapa (Nupe) are of Oyo.

But after the Oyo people found their feet and regrouped especially as Tsoede had died in 1591, that is 16th century (Link. gale . com), an Oyo person, Ofinran became the Alaafin of Oyo. This now became a pay back time to repay Tsoede descendants, Igala followers and the Nupes. This led to the migration Igala people to form their own group around Yewa in now Ogun state while some moved forward to Togo and Benin republic, though many Nago or Igala people were captured by Oyo warriors and sold into slavery to enslavers from Cuba, Brazil, Haiti, USA and other places as soon as Oyo ruling house took over the control of Oyo from Tsoede dynasty (some Nago of Brazil, Haiti presently are the descedants of those affected then). They were separately called Nago people because of the greeting, Nago, by Igala people just like Aku used to describe Yoruba people in Sierra Leone based on their greeting, Aku. But because of the wrong and falsely classification of Ajayi crowther in 1850s calling everyone in South West either Igala, Nupe, Itsekiri, Benin, Ijebu from Sudan as Yoruba, all the Nago Igala people were called Yoruba. The King of Ketu around 1900 (in the picture) wear the crown of Igala traditional rulers with red feathers facing downward as we still do till date. But because of uniformity and to avoid marginalisation, some modifications were later done. Atampame people of Togo are Igala warriors from Oyo too. Atampame means "we are finished or that is all of us". Atampame has no meaning in Yoruba language. In fact, "Kp" is not in Yoruba. Ask a honest person of Yoruba origin, he will tell you that Okitipupa people of Ondo are Benin. He will tell you that Ugbo people are different. So also to Ijebu  people who migrated from South Sudan. But because of the adoption of Yoruba language as one of the national languages, everyone has to speak it. That is why Yoruba speakers are many not necessarily through their origin. Again, history is about truth, whether sweet or bitter. Nago is Igala and not Yoruba word. My recent research has confirmed that. These are Igala people in Southwest, Benin and Togo. 

History Of Osogbo

One of the most accepted history of Osogbo can be traced to 1670 AD. As History had it, It all started with the journey of a famous hunter called Olutimilehin, who hails from Ipole-omu not far from Ibokun. Olutimilehin came across a local Dam while he was in hunting in a place called Gbonmin, around Oke-Baale area ( part of present day Osogbo ) .

Due to the water scarcity facing his community he went around to see if the dam will be capable of sustaining his people. Olutimihen was sad because the dam cannot sustain his community. In his quest Olutimilehin found a stream called Okrokro, which he traced its source to River Osun ( part of present day Osogbo ) . Olutimilehin went back to his community and inform the king, Larooye Gbadewolu of his findings. The king and his subjects later moved to settle at the flood plain and built his first palace later Known as Ile - Osun. 

Overtime Larooye and his subjects engaged themselves in farming activities in their new found land. History learn that One day as they were clearing the bush for cultivation they incidentally fall a tree, damaging the Indigenous industry of the spirit world. A voice was heard from the river saying "Laro! Timehin! You have broken my dyeing pots".

Other voices from the spirit world were heard saying! "Oso-igbo pele o, Oso-Igbo rora o. (Oso-igbo we cormistrate with you). Later Larooye got to know the name of the spirit Queen as Oso-igbo (widely believe to be the goodies of River Osun). This is why the Osun goddess was, and is still regarded as the spiritual mother of Oba Larooye and all the succeeding Ataoja (King of Osogbo). History also has it that Larooye and his subjects move to the upper terrace in the plain which they later called OKE Ohuntoto at the present day Osun Groove. 

 As King Larooye community population grows the groove and their already flourishing market was abadon as they moved to Ode-Osogbo after the usual Ifa devination. The abandoned market centre and the iledi ohuntoto are today important historical monuments in the Osun grooves. At the Ode-Osogbo, Larooye built his new palace at called Idi-Osun while Timehin built a Shrine known as Idi-Ogun. Larooye and his subjects discovered that their new settlements was a centre where footpaths from Oyo, Ekiti, Ijesa etc converged.

WHO’s ADE LOVE?

 

Adeyemi Josiah Afolayan was a film actor, director, and producer who was born in 1940 in the Nigerian state of Kwara. He is the brother of the actress Toyin Afolayan and the father of the actors Kunle Afolayan, Tayo Afolayan, Gabriel Afolayan, Moji Afolayan, and Aremu Afolayan.

Afolayan joined Moses Olaiya's theatrical group in 1966; he later departed to form his own drama company, which produced comedy pieces, in 1971. He first made an appearance in Ola Balogun's 1976 film Ajani Ogun, and he later produced and featured in Balogun's 1979 film Ija Ominira. The first film he created, produced, and starred in as a principal actor was Kadara, which is also known as Destiny in English. At the ninth Tashkent film festival for Asian and African cinema, the movie was screened. Later, Afolayan produced and had starring roles in additional productions like Ija Orogun, Taxi Driver, and Iya ni Wúrà. 

Afolayan had undoubtedly greater ties to the culture whose traditions were set to change. In the middle of the 1990s, he attempted to make a home video movie with the symbolically charged title B'aye Ti Gba (Moving with the Times), but I doubt it ever made it to the National Theater since he wasn't really into it. His career peaked in the 1980s with movies like Taxi Driver and Ija Orogun, in particular.

Ade love is physically appealing, gifted, diligent, and tough-minded, Afolayan got his big break in 1977 with the Ola Balogun-directed movie Ajani Ogun. It was possibly the first Nigerian movie to find commercial success. Balogun said that the extraordinary response of Nigerian Yoruba audiences, who flooded theaters at the sight of something completely new, was responsible for the success when he was interviewed for Ferid Boughedir's Camera d'Afrique, a 1987 documentary about the evolution of African film. Compared to a live theater performance, movies provide more visually stunning entertainment. It gave performances a magical air, and to eyes focused on the rectangular perspective of the television, it seemed larger than life.

Adeyemi Josiah Afolayan passed away in 1996.

FILMOGRAPHY

• Kadara  (1980) 

• Ija Orogun (1982) 

• Taxi Driver (1983) 

• Iya ni Wura (1984) 

• Taxi Driver 2 (1986) 

• Mosebolatan (1986) 

• Ori Olori (1989) 

• Eyin Oku (1992) 

Daddy you’re such an inspiration to many of us till today. You’re a legend who has left an unforgettable footprint 👣 in the film industry that will forever be remembered. 

Daddy, you're a quintessential film writer, director, coach, and trainer. I‘m celebrating you today as one of the greatest of all time in thee film 🎬 industry who distinguishes himself as a role model. 

Sleep well , Daddy Ade Love. Your children are successful, they’re doing amazing jobs, and above all winning a Nation merit award by the Nigeria Federal government which proves you as an outstanding successful man to date. 

Congratulations Sir.  We love you Omo Yoruba Atata.