Oba Okunade Shijuwade's Life-time

His Imperial Majesty Oba Okunade Sijuwade was born on the 1st of January, 1930 to a great royal family in the Ogboru house, Ilare, Ile-Ife. The last Ooni of Ife that the Ogboru ruling house presented (before the incumbent) reigned in Ife for many years as Sijuwade Adelekan Olubuse I. He was the first Ooni to venture out of his domain. At the invitation of the colonial Governor he visited Lagos in 1903 to give his ruling on whether the Oba Elepe of Epe was entitled to wear a crown which was earlier refused by Oba Akarigbo of Remo. Oba Adelekan was the father of the late “Omo-Oba“ Adereti Sijuwade, the father of Oba Sijuwade Olubuse II- the present Ooni of Ife. His mother was the late Yeyelori, Emilia Ifasesin Sijuwade.

Prince Okunade Sijuwade as he was then called, started his elementary education at Igbein school, Abeokuta, an institution owned by the CMS mission. He lived with his other brother under the care of their father’s good friend Chief G. A. Adedayo and his family. Chief Adebayo was the secretary to the Egba council, under the Asoju Oba. After his elementary school education he proceeded to Abeokuta Grammar school, under the well-known educationist, The Rev. I. O. Ransome Kuti who was the principal of the school.

Early in life, Prince Okunade Sijuwade was conscious of his royal birth, and his carriage, even in school, was of one who was destined to wear the crown.

Once, at Abeokuta Grammar school, the Reverend Ransome Kuti wanted to flog the young Sijuwade for some misdemeanour. As the principal raised his whip, the young prince dared the famous disciplinarian to hit a ‘king’.

This did not of course stop Reverend Kuti from meting out what he considered appropriate punishment to the erring young man who was nonetheless satisfied that he has made his point. He left Abeokuta Grammar school after five years and got transferred to Oduduwa college in Ile-Ife to complete his studies under the Reverend S. A. Adeyefa. On his first day at school, mistaken for one of the new teachers and in no hurry to correct the impression, young Sijuwade took over the class in which he was supposed to be a student. In spite of his royal posturing and youthful pranks, Prince Sijuwade is remembered by many of his classmates as a particularly diligent student and quite mature for his age . Because of his relative access to money the prince was able to acquire many good things of life, especially clothes. He was a trend...
setter in school. He was one of the few students in Oduduwa college, who were familiar with the life in Lagos at that time, as today, the centre of good life in Nigeria.

On leaving Oduduwa College, the young prince joined his father’s business for about three years after which the elder Sijuwade, convinced that his son had acquired sufficient on-the-job training, decided he should proceed for a course of study overseas. Before he left however, the young man on his own volition decided he needed to have journalistic training.

He joined The Nigerian Tribune where he spent two years, first as a reporter and later as a sales executive. Thereafter, he proceeded to the United Kingdom in the early fifties to undertake a course of training in Business Management.

His training was essentially in Northampton and with the Leventis Group in Manchester in 1957. He also participated in advanced business management training programmes with companies in Italy, Greece, Cyprus, Scotland, West Germany and Israel. Armed with the immense experience he acquired in these places he returned to Nigeria a few years later to lunch a career in business.

Prince Sijuwade’s business career was marked by more than average fortune. Endowed with an agile mind, highly motivated and possessed of an iron-will, courage and prodigious industry, the prince was certainly destined for success. And so he drove himself to limits that would seriously test all but the most dogged. Early in his career he decided he could do with no more than four hours sleep and that distance would prevent him from accomplishing his goals. Even today, with the enormous demand on his time in several places, some of them several miles apart he maintains a travelling schedule that even the most peripatetic would consider punitive.

Shortly after Prince Sijuwade returned to Nigeria , he was appointed the Sales Manager of Leventis Motors in Western Nigeria with its headquarters in Ibadan. By 1960, with Nigerian Independence, he became an adviser to the Leventis Group.
            

In 1963, the government of Western Nigeria , now getting increasingly involved in a lot of industrial activities in the country approached the Leventis Group to release the prince for five years to help in re-organisation of some of their companies. The request was reluctantly granted after month of hard negotiation by the then Chairman of the Leventis Group, Chief A. G. Leventis who considered the young Prince Sijuwade as an asset to their organization. The Leventis Group made the Western Nigeria Government promise to let the prince return to his organization at the end of assignment.

Prince Sijuwade’s first assignment with the government was as Sales Director of National Motor in Lagos. He subsequently headed the management of the company with numerous Nigerian and expatriate staff under him .

In 1964 , he undertook an extensive international tour to look into the possibilities of acquiring better products for National Motors. One of the places he visited was the Soviet Union whose cars he believed would sell well in Nigeria, because they were relatively cheap and appeared durable.

When he returned to Nigeria and reported to his employers, they were not as enthusiastic about the business proposal, because the government was not at this time well disposed to trade with the Russians. Rather than feel disappointed Prince Sijuwade, smart businessman that he was, immediately saw a business opportunity and seized it.

He formed a company along with three friends; the company, WAATECO, was to become in a few years the sole distributor of soviet-made vehicles, tractors and engineering equipment in Nigeria with at least fifty Russians on its staff and a dozen branches all over Nigeria.

This small beginning marked the start of trade with the Soviet Union in Nigeria, and for Prince Sijuwade the birth of a business empire that was to include at least fifty companies.

Two years after WAATECO was set up, Prince Sijuwade offered the Soviet Union 40 per cent equity participation in the company. Of course, the Russians did not hesitate since the company was doing well. Business with the Russians was to grow many hundred folds in the next decade and a half.

It is a credit to his acumen in business that while trade with the Russians expanded, his business contacts in the capitalist West continued to grow and develop. He was being seasoned in the tough world of business.

While he was setting up his own company he continued his efforts to help re-organise the government-owned National Motors and by 1965 the company began showing a profit. The political turmoil in the country following the coup of January 1966 and the counter-coup of July the same year brought his good friend (Rtd) Major General Robert Adebayo (then Colonel) to office as Governor of the Western Region.

Sensitive to the possibility of having a disagreement with his fiend over a public issue he decided that it was best to resign his appointment as an employee of the Government of Western Nigeria. He subsequently left the service of the government and went fully into business on his own. With this resolve, he now explored with fresh zeal his many contacts within Nigeria and on the international scene and revitalized business possibilities which time had not allowed him to exploit while working with the government.

Within ten years his activities stretched far and wide, and to keep in touch with the various commercial capitals of the world he moved the headquarters of his operations to the United Kingdom n 1973. Now he was truly where he wanted to be in the business world; the world was, as it were, his oyster.

With his business now firmly established internationally he decided to establish a stronger footing in his home tow, Ile-Ife. He embarked on two major projects in the town which turned out to be a wise decision both from a business angle and as a means of enhancing his image in his community.

A modern housing estate which he built in one of the quieter and newer parts of the town was to provide housing for senior staff of the University of Ife, and help relieve the University’s acute staff housing shortage. It was for prince Sijuwade not only a business investment but a contribution to the development of the University and his home town.

It was the same thinking that inspired his decision to build a first class motel for V.I.P. visitors to Ife, the Motel Royal. This also turned to be a far-sighted decision because at his coronation a few years later, when the town played host to thousands of guests, the accommodation problem was not nearly as chaotic as it might have been.

Urban, relaxed and self confident, Prince Sijuwade had a wealth of experience from which to draw and was at home in boardrooms both in Nigeria and in leading capitals al the world. He had a large international circle of friends, contacts and business associates. It was often dispassionate, well informed and judicious, precisely the qualities required of a traditional ruler in a pluralistic society like ours.

As a businessman, Prince Sijuwade maintained a diverse social, political, ethnic and ideological group of friends in Nigeria and abroad. He genuinely enjoys playing host and is equally at home in small groups as in large gatherings. He enjoys traveling and has visited most countries of the world.

He relaxes by swimming, horse-riding, table-tennis and having intellectual discussions with small groups.

The career of Oba Sijuwade can be divided conveniently into two parts: the first was as a dashing young Prince and the other began in 1980, when he ascended the throne of the “ Holy City of the Yoruba” to borrow Leo Frobenius’ apt description of Ife.

These two segments of one active and productive life are not separate or apart, indeed one fertilized the other. His training and experience as a prince today serve well in the great task of reigning In a society that is being increasingly modernized; at the same time, he maintains the prime position of Arole oduduwa, the Keeper of the seal of Yoruba.

Since he ascended the throne, Oba Sjuwade has been a worthy ambassador-at-large Nigeria and a symbol of pride for the Yoruba.

But the life of great men is not immune from the vagaries of mortal existence. There have been various experiences in the life of Oba Sijuwade that have been trying. Although he has borne them with great courage they have no doubt made an indelible mark in his life.

A major force in the life of Oba Sijuwade was the beloved Yeyeluwa of Ife, Olori Oyetunde Sijuwade- a remarkable woman, always cheerful and hospital. She was for many years of blissful relationship provided a stable, enviable matrimonial haven. Thus when she answered the celestial call in August 1986 it was a major blow.

His Imperial Majesty bore adversity with dignity and composure in keeping with age long Yoruba tradition that the Oba never mourns. He was in fact the one who consoled and pacified mourners. May her soul rest in peace.

Ọ̀SẸ́Ẹ̀TÚRÁ: HUBERT OGUNDE in a nutshell.

Hubert Adedeji Ogunde needs no introduction, but for those who were born outside the 80s, I will try as much as possible to use some few familiar words to introduce him.

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Hubert Adedeji Ogunde was born in the Ososa town, near Ijebu-Ode, Ogun State Nigeria, on the 10th of July 1916, to the family of Jeremiah Deinbo and Eunice Owotusan Ogunde. His father was a Baptist reverend and his maternal grandfather was an IFA priest, an African traditional religion. Ogunde briefly lived within the enclosed environment of his grandfather's compound and was exposed to IFA, OGUN and many other traditional religious practices at that time.

He had his education between 1925 and 1932. He attended St John School, Ososa, 1925 and 1928, St Peter's School, Faaji, Lagos, 1928 and 1930, Wasimi African School, 1931 and 1932.

Hubert Ogunde later worked as a teacher in an elementary school before he got enlisted in the Nigerian police force in March 1941 in Ibadan. But in 1943, the police force posted him to the Denton Police Station, Ebute Metta. In Lagos, where he later founded an amateur drama group, known as the African Music Research Party, in 1945.

Both the Christian and traditional religion of the Yoruba shaped and influenced his world view of life.

And he hence till he died in 1990 remained the Nigerian highly-celebrated actor, playwright, singer and celluloid cinematographer.

It is an open truth that Hubert Ogunde was the iconic pioneer of stage acting, and the notable founding father of theatre art across Nigeria, and perhaps in West Africa sub regions at large. His immense personal contribution to the growth of the performing art can never be overtaken or subdued easily in the history of theatre art in Nigeria. Hubert Ogunde was not only a professional dramatist (playwright), but a singer, a choreographer and an itinerant folk opera artist.

His other areas of activity can be extended to active politics, taking into the consideration his immeasurable achievement and his legendary contribution in the political arena during the old Western Region of Nigeria. Hubert Ogunde was an iconic public commentator, a political critic, a Yoruba enthusiast and a cultural activist at the same time. His roles in the active politics with his historic supports for the late Chief Obafemi Awolowo against Chief Ladoke Akintola were depicted in one of his satirical stage drama popularly known as YORUBA RONU.

YORUBA RONU was staged at an Egbe Omo Olofin conference in the presence of all the NNDP leaders including Chief Ladoke Akintola who was the premier of the Western Region at that time.

During the stage performance, Chief Akintola and a few others walked out, felt the play was a direct attack on their personalities for the roles they played in the old Western Region political crisis that bedeviled the entire western part of the country at that time.

And that obviously earned YORUBA RONU a two-years ban across the Western Region of the country between 1964 and 1966.

YORUBA RONU had hence become a religious household phrase to caution and call people to order, more especially when trying to foster unity amongst the sons and daughters of Oduduwa in the face of political division or rivalry.

In his philosophical and revelationary areas of interest, Hubert Ogunde was able to create his own imaginary world of Occult, and he was successful to paint vividly the unseen evil forces that he believed were in charge and controlled the physical. He believed there were some evil forces somewhere in the unseen enclave where destiny and fate of men were mould, altered and remould. These, his own, philosophical views were depicted in many of his works like AYE, AYANMO and JAYEISINMI.

Hubert Ogunde's vast knowledge about, and his numerous revelations of the unseen evil enclave are still relevant among the Yoruba race till today.

In his imaginary world of the unseen, Hubert Ogunde was able to create many super beings like EDÙGBỌ̀NÀN, ÒSẸ́Ẹ̀TÚRÁ, ÀJÀGÙNMÀLÈ and others who had ever since become sub-pentheons in the Yoruba traditional belief and which have been rooted in the contemporary forklore and literature among the Yoruba race of nowadays.

He constantly referred to himself as Ọ̀SẸ́'TÚRÁ, and on many occasions he had plainly referred to Chief Obafemi Awolowo as ÀJÀGÙNMÀLÈ, a notable position among the White Occult, and which corroborated the rumours of AWOLOWO seen attending meeting in the moon while we were growing up.

In one of his musical tributes to AWOLOWO, he categorically praised and openly called him ORISA.

Orisa bí Ògún, kò si l'àgbẹ̀dẹ

Orisa bí Ọya, kò sì l'omi

Orisa bí í rẹ ó Awolowo,

Kò sí n'ílẹ̀ Yorùbá, a wá ti mọ̀.

The string of loyalty and cordial relationship between him and AWOLOWO was very tight, and raised suspicion that they both belonged to the same Occult group.

In the modern stage set-design in any movie about the occult world, the landmark patterns that Hubert Adedeji Ogunde had set are still being followed till the moment. Example of which can be seen in the late Alhaji Yekini Ajileye's movies.

Ogunde married more than ten wives and had multiple children. The Ogunde Theater was largely a family run business, and all his wives and children took part in the productions at one time or the other. Some of the children were actors and actresses, while others served as drummers, singers and ticket sellers. All of the wives shared the stage with Ogunde at various points in the history of their theatre business .

Hubert Ogunde died in a London hospital after a brief illness on the 4th of April 1990 and he was survived by many of his wives and many children and grand children.

Hope you enjoy this memorial piece?

Thanks for reading!

THE MYSTERIOUS APE TREE AT OGIDIGBO

THE MYSTERIOUS APE TREE AT OGIDIGBO

The Ape tree as the local’s call them are located within few metres to Ogun shrine at Ogidigbo.  The mysterious trees are two.  One is located at the back of the Ogidigbo market popularly called Idi Ape and the second near the Central Mosque.  History has it that these mysterious trees had lived for about a thousand years.  Part of the mysteries of the trees as relayed to this author by local historians is that at a time in the year the tree at Idi Ape will carry a rainbow like arrow on its head towards the sky and draw it towards the second tree near the Central Mosque to form a semi circle in what is seen by many people as one of the mysteries of the ancient times that has also evolved into the contemporary era.  Traditional people have been offering sacrifices to the tree for different kinds of favour as evident in the way the tree is wrapped with white cloth with items of sacrifices placed on its foot to depict its sacredness.

HISTORY OF THE ACIENT TOWN OF OTAN AYEGBAJU.

Otan Ayegbaju' or Otan for short, is a small town in Osun State, Southwestern Nigeria. It is the headquarters of the Boluwaduro local government area.

It is believed that Otan Ayegbaju was founded by

some of the direct descendants of Oduduwa some

five hundred years ago. Oduduwa is the mythical

founding father of all Yorubaland. The founders left

Ile-ife, the birthplace of the Yoruba people, to settle

initially at Otan-ile in Ijesaland before migrating to present day Otan Ayegabaju. The Owa Of Otan Ayegbaju is the title given to the

traditional paramount ruler or King. Today, that

position is held by Oba Lukman Adesola Ojo Fadipe,

Arenibiowo Owa Olatanka III. Otan is a culturally

rich town whose population consists mainly of the

Ijesas and Oyo tribal group.

Otan is located in the northern area of Osun State,

thirty-seven kilometers from Oshogbo the state capital. It covers a land mass of 100 sqkm2. Its terrain consists of hills, mountains, dense forest,

vegetation and gullies caused by erosion. The

climate is tropical with warm temperatures and

low humidity.

OKE MARIA

Oke Maria, Otan Ayegbaju is held annually on the

second Saturday and Sunday of February.

During this period, Catholics go on an annual

pilgrimage to Mary’s Mountain (Oke-Maria), Otan

Ayegbaju.

The mountain site purportedly started through God’s vision and the first pilgrimage there was in December

of 1980 Otan Ayegbaju community in Boluwaduro Local

Government Area of Osun State again becomes a

beehive of activities every February. The many pilgrims, who throng the Oke Maria Prayer

Ground starts arriving from different parts of the

country from Saturday afternoon. Oke Maria pilgrimage is an annual event, which

affords Christians of the Catholic faith and other

denominations, the opportunity to meet, pray

together, seek God’s intervention in their problems,

with a view to finding solutions to it.

The pilgrimage is described as a journey to a shrine, holy place or sanctuary, for a religious purpose. Such

journeys are a common attribute of religious devotion

and are not confined to any particular religious

tradition. It is a place, where people go to meet God,

experience His love and seek His face. It is a programme that has afforded Christians,

especially of the Catholic faith, of knowing their faith

and to pursue their salvation. In the previous years, Oke Maria pilgrimage has been

witnessed by thousands of pilgrims.

Strangely, some of these pilgrims bring food, mats,

mattresses and pray together. It’s a two-day affair. On the Saturday, people throng

the ancient town of Otan Ayegbaju, thereby kicking-

off the programme till Sunday morning. To strengthen the bond of Christian brotherhood, most

of the pilgrims come in groups.

The programme kicks off at Saint John Catholic Church,

Otan Ayegbaju, where the opening prayer is held and

the procession starts from the church to the Marian

ground at Otan Ayegbaju. On getting to the venue of the vigil, a pilgrim would

not be surprised to see a lot of commercial activities

going on around the area. Many faithful would display their goods, which include

some religious sacramentum, others display bags,

shoes, chains, restaurants and everything edible that

would make the pilgrim’s stay at the prayer venue

comfortable. There is no doubt that February in the State of Osun

has come to represent something of unique

importance. It is true that February is the aring and while the

whole world is celebrating love, there is no better

way to share this love than to be with God and to

share it with fellow worshippers. This is what the pilgrims at Oke Maria do every year. During this period, commercial activities in Otan

Ayegbaju town swell. Traders from different parts of

the state troop to this hilly and quiet town to make

brisk business. The sleepy nature of Otan Ayegbaju is temporarily

disturbed for those two days. God descends on this town during these two days and

miracles accompany with signs and wonders. If this

has not been so, people would not look forward to

going for another pilgrimage in the coming year. According to sources, during the Oke Maria

pilgrimage, pilgrims who throng Otan Ayegbaju are

more of Christians of other denominations than those

of the Catholic faith. Motorists and commercial drivers also use this period

to increase their transport fares. Though, this is part of

extortion, but many of the pilgrims visiting Otan

Ayegbaju don’t complain, as they gladly pay. Oke Maria is just one of the many prayer and spiritual

retreat centres in the state. Others that are found in other towns in the state

include; Ori Oke Ikoyi, Ikoyi in Isokan Local

Government Council Area, Ori Oke Baba Abiye in Ede

and Babalola International Miracle Camp at Ikeji

Arakeji. Unlike the latter which belonged to the Christ Apostolic

Church fold, the former is fully under the Catholic

denomination. Since Oke Maria started about 32 years ago, the town

of Otan Ayegbaju has fast assumed both national and

international status.

History Of Igboho Kingdom

Igboho was founded by Alaafin 

Royal Forest, Igboho

Alepata of Igboho land, Oba Joel Olalere Olawuwo and Alaafin of Oyo, Oba Lamidi Adeyemi

Eguguojo as the capital of the Oyo Empire in the 16th century while the Oyo had been driven from their previous capital of Oyo-Ile by their Nupe enemies. It had strong natural defenses and was surrounded by triple walls, allowing the Oyo to resist the Nupe. It remained the Oyo capital for Eguguojo's successors until Oyo-Ile was reoccupied by Abipa. Òyó Igboho is hosted four Alaafins and they are buried in Igbo Oba beside First Baptist Church, Obaago, the Igbo Oba is monitored and supervised by the Aare of Igboho. Igboho as very peaceful and loving. There are various quarters in Igboho which includes Igbope-Baale, Modeeke-Ònà Onibode, Booni-Ibabooni, Iyeye-Baale, Ago-IgiIsubu, Okegboho (smallest quarters)-Onigboho, Jakuta, Waala, Idi elegba, Akitipa among others are also some of the quarters in Igboho. The town has a town hall situated in Owode,a Radio Station brought by Emeritus Professor Dibu Ojerinde at Owode too as well, First Central Mosque in the town is at Modeeke while the First ever Church is First Baptist Church, Obaago Igboho with Rev. Dr. S A. Adediran as the Pastor. Igboho is well represented both home and abroad with the First Nigerian Professor of tests and measurements coming from the town, Professor Dibu Ojerinde.

The history of how Igboho was founded as told in the History of Yoruba by Revd. Dr. Samuel Johnson is not only untenable. It is also extremely ridiculous. This is because as at that material time when the Alaafin fled Oyo Ile on account of war ravages it sounds most ridiculous untenable and fallacious therefore, that on fleeing from his headquarters-OYO-ILE, the Alaafin will have nowhere to go but into a wilderness to found and establish a new settlement at a spot chosen by two birds fighting on a tree and falling few minutes later at the feet of the Alaafin. What cock and ball story! And it is better told to the marines.
The truth about founding of Igboho is that one TONDI a Prince from Eruwa with his Wives, Children and Supporters including his Ifa priests and Babalawos etc was the first to settle in the Wilderness now called IGBOHO, then a dreaded place to go after he (TONDI) had lost the Eleruwa of Eruwa Chieftaincy Contest to his Junior Brother (OLARIBIKUSI) at Eruwa TONDI was a renowned hunter by profession and the wilderness was the place for him as it was inhabited by dangerous and carnivorous animals of all kinds huge venonomous snakes etc.
The wilderness was later called and referred to as “IJU SANYA” because one of Tondi’s wives who was Childless got conceived on getting into the wilderness and delivered of a male child who was named “SANYA” so also the wilderness was named after Sanya as “IJU SANYA” and the river from which they were fetching water to drink and cook etc was also named “ODO SANYA” which name it bears up till today.
The Wilderness contained big rocks with large holes inside them in which animals and shakes used to habitate. People particularly passer-by used to refer to the Wilderness as “IGBO ONIHO” from which the name of the Town as today “IGBOHO” was later coined out. 

Alepata of Igboho land Oba Joel Olalere Olawuwo

Geography and Economy

Igboho lies in fertile country of wooded savanna. It spreads over an extensive area, being surrounded by mud walls for protection from wars in those days. yams, cassava, maize, other fruits, and shea butter are the chief articles of trade. It is a key export location for tobacco, fruits, and kola nuts.

Igboho is about 405m-445m above sea level, home to several shrines. The town depends on the Dam in Akitipa for its water supply, which is not always dependable. The dam is situated in the Oorelope local government area of Oyo State in the West of Nigeria, about 162 km northwest of the state capital Ibadan .

Home to various farm products. Known for its yam production and maize in large quantities.

Who is Alaafin Eguguojo?

Eguguojo (also known as Egunoju) was the Alaafin of Oyo during the sixteenth century. It was during his reign that the capital city was moved from Oyo ile to Oyo Igboho (New Oyo), after a protracted battle with the Nupes and also as a result of internal fighting. Prior to the establishment of New Oyo, his grandfather had gone on an odyssey from Oyo ile to escape threats from palace officials. He was succeeded on the throne by his sister Orompoto.

Alaafin Orompoto

Oyo Empire

The Oyo Empire flourished from the 17th to 19th century CE in what is today southwest Nigeria. The Oyo forged an empire thanks to their formidable cavalry units and so came to dominate other Yoruba peoples of the region. The Oyo Empire, with its capital at Old Oyo near the Niger River, prospered on regional trade and became a central facilitator in moving slaves from Africa’s interior to the coast and waiting European sailing ships. The trade in humanity was so large that this part of Africa became known simply as the ‘Slave Coast’. The Oyo eventually succumbed to the expanding Islamic states to the north, and by the mid-19th century CE, the empire had disintegrated into small rival chiefdoms.

Remembrance of the great Warrior H.R.M Obanla of Ijesha Land Orisabiyi Ogedengbe I.

Ogedengbe is one of the most important men in the history of Yorubaland, Nigeria and Africa, hence the name ‘OGEDENGBE AGBOGUNGBORO’ meaning ‘OGEDENGBE THE WARRIOR’

Today Marks the 109th year  of the departure of a great Pan African Warrior Ogedengbe Orisabiyi Abogungboro (A historical Figure). He fought for the liberation of his people against political crisis, ethnic civil war and oppression of Yoruba people and empire.

BASHORUN GAA: Read Touching Story Of Oyo Powerful Warlord That Was Burnt To Death

It is notable to know the history of Bashorun Gaa who was one of the greatest Warlord in the Oyo empire and how he died recklessly.

Bashorun Gaa became Prime Minister and the head of the Oyo Mesi during the reign of Alaafin Onisile in 1750.

Gaa was a brave and powerful man who was respected and feared by the people of Oyo-Ile for his potent charms and supernatural strength. It was said that he had the powers to transform into any animal he wished.

He was feared to the extent that he became more authoritative than the Alaafin who made him the Bashorun.

ÌTÀN ÒKÉTÉ

Òkété jẹ́ ọ̀kan nínú ẹranko abàmì tó lágbára púpọ̀. A sì máa gbé nínú ihò. ELÉDÙMARÈ fún-un ní àṣẹ púpọ̀.
Òkété kìí fi ọwọ́ tàbí ẹṣẹ̀ gbẹ́ ihò, ÌRÙ ni òkété maá n fií gbẹ́ ihò, fún ìdí èyí, ẹ ò le rí èrùpẹ̀ lẹ́nu isà òkété, bí ènìyàn bá gbẹ́ ihò òkété, ìgbà mìíràn a máa sé isà mọ́ èèyàn lọ́wọ́.

Tí abá gbẹ́ isà kan, òkété tí ó bá fi ahọ́n rẹ̀ Kan ilẹ̀, kò sí olúwarẹ̀ tí ó le ríi fà jáde.
Òkété tún ní àṣẹ kan ní ìparí Ìrù rẹ̀, bí ènìyàn bá n lé òkété lọ, tí ó bá fi àṣẹ Ìrù rẹ̀ na ilẹ̀, kò sí bí ẹni náà tile lágbára tó, yó subú lulẹ̀, àwọn ìdí èyí ló bí òwe Yorùbá tó sọ wípé
''Ọ̀RỌ̀ T'ÓKÈÉTÉ BÁ BÁ ILẸ̀ SỌ NI ILẸ̀ Ẹ̀ GBỌ''.

Here is the list of some Traditional rulers that have been dethroned successfully in Nigeria

1. Ooni of Ife – Ogboru
Ogboru is 19th century Ooni of Ife dethroned mischievously by Ife Palace Chiefs who got tired of his 70yrs long reign. He was deceived by trick to come out of his place to come and see something at the Atiba square of the ancient Ile-Ife town and wasn’t allowed to return to the palace again. He angrily left for another aboard where he founded a little town called Ife-Odan and he settled there. Successive Ooni of Ife like 6 installed after him died in succession under 6months like a sort of throne bewitchment and Ife Chiefs had to search for him at Ife Odan to return back, but he resisted the attempt and gave them his daughter Moropo to make some sacrifices at the palace after which his son Giessi became the next Ooni after him.

THE IMPERIAL PERIOD OF OLD OYO EMPIRE (OYO-ILE) – 1600 TO 1800

Under Alaafin Aole, the empire suffered some strain. The Egbas broke free from the Old Oyo empire (Oyo-Ile) and got their independence in 1796.

The period to 1837 saw the empire’s greatest trials; the loss of the empire, the loss of trade, the coming of the Jihadist Muslims led by Alimi (an Islamic scholar that was embraced and accepted by the then Aare Ona Kakanfo, Afonja, into his ranks), the coming of the white men and the revolution that forces the population to move to the south to originate Ibadan, Abeokuta, Ijaye and Ago-d-Oyo.
 At the height of the empire. The provinces, though fluid, were Ekun Osi, the metropolis and the area around. The Ekun Otun the Western side of the river Ogun: Ibolo areas and Epo, Egbado, Yewa, parts of Dahomey and Southern Nupe.

Akintola Taaku” (Aare Akintola Remain Adamant)

From Prince Toyin Akingbade

It was three o’clock in the morning.

The telephone rang in the Governor’s official residence in Ibadan.

Who could be calling the Governor at this time of the day?

The Governor was told it was someone from Lagos and the caller insisted that he must speak with the Governor personally. The caller said it was urgent and important.

The Governor of Western Region, Oba Tadenikawo Adesoji Aderemi, the Ooni of Ile-Ife, answered the phone.

His Royal Highness recognized the voice on the other end. It was the voice of a royalty, a prince, a jurist and a Knight of the British Empire.

The caller was His Lordship Sir Adetokunbo Ademola, the Chief Justice of the Federation.

“Kabiyesi, may I respectfully advise Your Majesty to vacate the Government House immediately.”

Oba Aderemi thought it must be a joke, and an expensive one at that. Vacate the Government House? And immediately too?

As if reading His Majesty’s mind, Justice Ademola assured Kabiyesi that it was not a false alarm and that the Arole Oodua might be forcibly ejected from the Government House before the end of the day if he failed to leave.

His Lordship was calling because as a prince himself he didn’t want Kabiyesi, and by extension, the throne of Oodua, to be disrespected.

Kabiyesi did not bother to sleep again. Ilo ya, Onibode Apomu! He summoned his staff and with dignified calm and regal fortitude as befits the Oonirisa, the Arole Oodua directed them to pack his personal belongings.

By 10 am, Baba Tejumade was on his way to his Royal Throne in the ancient city of Ile-Ife.

What could have caused the Ooni, the Supreme Representative of Oduduwa, the founder of Yoruba race to be asked to leave the Government House in the middle of the night.

It was barely two years ago that history was made when he was appointed the Governor of Western Region, the first indigenous governor in black Africa and the Commonwealth.

It was indeed a joyous occasion for the whole of Yoruba race.

Iya Agba told me that they were on the farm in Aba Alaro when Baba Dauda brought the news from Ife. They all abandoned the village and trooped to the Palace.

Haruna Ishola, the father of Apala music, released an album to mark the momentous occasion in which he sang:

“Ìjoba Westan Naijiriya won n pon oba le, Ooni je gomina, Dudupariola Baba Tejumade, Kofoworola Omo Adekunbi…”

[Western Region Government of Nigeria dignifies Royalty, the Ooni is appointed the Governor, the handsome Ebony who begets Tejumade; Ooni who did’t buy his honour, the son of Adekunbi]

Now, Kabiyesi was being ‘advised’ to vacate the Governor’s Lodge!

What could have gone wrong? That midnight or early morning call was like no other call.

It was the call that would alter both the political and legal landscapes of Nigeria forever.

The call was the climax of events which had begun as drizzle in 1960.

By the time the call came in 1962, the drizzle had become torrential rainfall. Let’s go back to 1960.

Cracks began to appear on the walls of the Action Group immediately after Chief Ladoke Akintola became the premier.

He was sworn in by the Governor, Oba Tadenikawo Adesoji Aderemi.

In deference to the exalted throne and position of Oba Adesoji, the newly installed Premier took off his cap to shake hands with the Governor-King. It was a vintage expression of Yoruba tradition! Oba lo ba lori ohun gbogbo!

Following series of political actions and decisions taken by the new Premier who was also the Deputy Leader of the Party, it dawned on Chief Obafemi Awolowo, the Leader of the Party that Chief Akintola was “determined to run the show alone regardless of accepted Party conventions and procedure”.

These actions, according to Chief Awolowo, include the unilateral appointment of Ministers into the Cabinet of Western Region, reduction in the price of cocoa, reducing flat-rate tax from an average of #4.17.6d, exemption of women from taxation, and increases in Assumed Local Contributions in Western Nigeria’s secondary grammar schools, amongst others.

More importantly, Chief Akintola was of the view that the experiment of separating the leadership of the Party from the leadership of the Government in the Western Region had failed.

What was left unsaid was that the Premier ought to be the Leader of the Party.

Chief Obafemi Awolowo

By the time the Party came back from its Jos Convention, it was clear to all and sundry that the festering wound of the Action Group had become an open sore.

Agba kii wa loja ki ori omo tuntun wo. Elders won’t allow the neck of a newborn to go askew.

On February 9, 1962, the Ooni of Ife, Oba Adesoji Aderemi called a peace meeting of the party leaders in order to resolve the differences between the two great men.

The Ooni was supported in this regard by some leading Obas and Chiefs in the region. The meeting however failed to conclusively effect a settlement.

It was becoming apparent that something must give.

Àgbò meji ko le mu omi ninu koto kan naa. It is impossible for two rams to peacefully drink from the same saucer at the same time.

On May 19, 1962, at a meeting of the Executive Committee of the Action Group, Chief Obafemi Awolowo levelled three charges against Chief Ladoke Akintola.

The Leader accused the Deputy Leader of maladministration, anti-party activities, and indiscipline.

In support of the charges, Awolowo spoke for four hours. In his defence, Akintola denied the charges and spoke for three hours.

The jury of party executives listened to both the plaintiff and the defendant. A motion calling on Akintola to resign as the Premier was moved.

The defendant’s group moved a counter-motion for the Premier to only be reprimanded and not removed. The counter-motion was defeated.

The motion for the premier to resign was carried by 81 to 29! The meeting had lasted for 11 straight hours!

The party leadership waited patiently for Akintola’s letter of resignation. No letter was forthcoming.

A ti ki òjé bo oloosa lowo, o ku baba eni ti o bo. Who is going to remove the charmed bracelet from the wrist of a chief priest?

Akintola called a Press Conference and announced that he was not going to resign his post as the Premier.

Instead of a letter of resignation, the embattled premier wrote two letters.

The first letter was to the Ooni, asking the Governor to dissolve the House of Assembly.

The second letter was to the Speaker of the House calling for an emergency meeting of the House for a vote of confidence or otherwise.

The Ooni and the Speaker were perplexed.

How could the House be dissolved and a meeting of the House still be called at the same time?

O pe laye, oju re ko ni ri ibi, ikan ni eniyan yoo fi owo mu. It is either you live long and witness unsavoury things or die young

and experience nothing. It was either for the House to be dissolved or for a meeting of the House to be called.

Awolowo was a legal practitioner. Akintola was a legal practitioner.

They were both brilliant men trained in the finest tradition of the British Bar.

They were both familiar with the Constitution of the Federation of Nigeria and the Constitution of Western Region

(Yes, the Regions had their own constitutions then).

They were also familiar with the common law of England as well as parliamentary practices in the Commonwealth.

The question before Awolowo and the Party was how could a premier be removed from office?

The issue before Akintola and his group was whether a premier could be removed from office.

Awolowo knew that a barber needed another barber to barb his hair. He did the most natural thing.

He requested two of the most brilliant legal minds in the Region to prepare a legal advisory for the Party. Chief Rotimi Williams,

the Legal Adviser of Action Group and Mr. S. O. Ighodaro, the Attorney General of the Western Region accepted the assignment.

The two legal giants spent sleepless nights consulting books of laws from various jurisdictions.

The contentious provision itself was simply worded. It was the proviso to section 33(10) of the Constitution of Western Nigeria which provides that:

“The Governor shall not remove the Premier from office unless it appears to him that the Premier no longer commands the support of a majority

of the members of the House of Assembly.”

Simple? Not quite!

The duo of Williams and Ighodaro were of the firm opinion (your lawyer will tell you that there is a difference between an opinion and a firm opinion) that the operative words in the provision were ‘unless it appears to him’.

The legal experts concluded that as long as it appeared to the Governor in any form or format, the premier could be removed.

It did not even have to be on the floor of the House.

Armed with this legal advice, a form was prepared and members of the House who wanted Akintola to be removed as the Premier

appended their signature. They were 66 in number.

The form was sent to the Governor, His Royal Majesty, the Ooni of Ife.

Based on the signatures of 66 members out of 112 as contained in the form forwarded to the King, it then appeared to the Governor

that the Premier no longer commanded the support of a majority of the members of the House of Assembly.

The Governor exercised his constitutional power!

Sir Adesoji Aderemi removed Chief Ladoke Akintola as the Premier!

Akintola was in the Premier’s Office when he was served with a letter from the Governor removing him from office.

The premier who had just been removed as the premier did three things immediately he finished reading the letter.

He called a Press Conference to inform the world that he was still the premier.

He then called on the Prime Minister, Sir Abubakar Tafawa Balewa, to remove Sir Adesoji Aderemi as the Governor.

Finally he filed an action in court to restrain the Governor from removing him from office.

The Awolowo group was also not idle.

Immediately they were informed that the Governor’s letter had been delivered to the ‘ex-premier’, the party’s Parliamentary Group

elected Akintola’s Minister of Local Government, Alhaji Dauda Soroye Ishola Adegbenro, as the new premier of Western Region.

The Governor was informed of the new appointment.

Oba Adesoji Aderemi accepted the recommendation and His Royal Majesty promptly administered the oath of office to the new Premier.

Alhaji Dauda Adegbenro, the Ekerin of Egbaland and the Balogun of Owu, had become the Premier!

The Commissioner of Police soon arrived. He pledged his services to the new Premier.

The Commissioner of Police was just leaving the newly installed premier when a signal came from Lagos.

He was directed to ‘forthwith withdraw his services, and should take no instructions whatsoever from Adegbenro’.

The people of Western Region woke up on that fateful day in May to find out that they had two Premiers.

On one hand was Chief Akintola who was claiming that his removal as the Premier was ineffectual.

On the other hand was Alhaji Adegbenro who had just been sworn in as the Premier and who had appointed his cabinet members.

Akintola Ta ku [Akintola Remains Adamant] was the headline of The Daily Times.

Across the Atlantic, the New York Times came out with a banner headline: Nigerian Leader Resists Ouster: Fights Removal

As Premier of Western Region. According to the paper: “Samuel L. Akintola has stubbornly refused to accept his dismissal as

Premier of Nigeria’s Western Region.”

On May 23, 1962, the Western Region High Court in Ibadan was filled to capacity. It was the case of the century.

The Governor had removed the Premier.

In turn, the Premier had asked the Prime Minister to sack the Governor.

The new Premier, Alhaji Adegbenro, was however not a party to the case at this stage.

The Chief Justice of the Western Region then was My Lord Justice Samuel Quarshie-Idun.

(At the time, head judges of the regions were also called Chief Justices. They are now addressed as Chief Judges).

Of course you know Mr. Justice Quarshie-Idun now. That was the trial judge in the case of Adegoke Adelabu! Ha! You remember him now!

His Lordship was however not in Ibadan at the time the suit was filed.

The CJ was on tour of the Midwest area of Western Region. Justice Olujide Somolu quickly sent message to His Lordship to come back to

Ibadan for the very important case.

Chief Akintola’s legal team was led by a Queen’s Counsel, Chief Ladipo Moore, the brilliant son of the legendary lawyer, Eric Olawolu Moore.

(You know Eric Moore Road in Surulere, Lagos? The street is named after the formidable advocate).

Eric Moore’s daughter, Miss Kofoworola Moore (later Lady Ademola), was married to Sir Adetokunbo Ademola, the Chief Justice of the Federation. Lady Ademola was reputed to be the first black African woman to earn a degree from Oxford University.

The Ooni was also represented by a Queen’s Counsel, the indomitable Rotimi Williams whose brilliance was unparalleled.

Of him, Chief Awolowo said: “Timi’s output, in any assignment, was always as big as his physical stature.”

The proceedings had hardly begun when Chief Akintola’s counsel fired the first salvo.

Chief Moore objected to the competence of Chief Williams to appear for Sir Adesoji Aderemi. The Court agreed with his submission.

Chief Williams was refused permission to continue to act as counsel for the Ooni.

The Governor promptly instructed another brilliant counsel, Barrister Akinyele to lead his defence.

It was at this stage that Chief Ladipo Moore advised his client on the need for them to join Alhaji Adegbenro as a Defendant.

Immediately he was joined, Alhaji Adegbenro filed a counter-claim against Chief Akintola.

It was now a case of Two Premiers and a Governor! Where would the pendulum swing?

Whilst the case was going on, Alhaji Adegbenro had moved into the Premier’s Office.

He had started functioning as the Premier and he was also using the Premier’s official car.

In fact, when he was later restricted under the Emergency Regulations, it was the official car of the premier that took him to Osogbo,

his place of restriction.

On the adjourned day, Chief Moore argued his application for injunction to restrain Sir Adesoji Aderemi from purporting to relieve

Chief Ladoke Akintola of his office as premier in the absence of a resolution of the House of Assembly.

The motion was opposed by Mr. Akinyele who argued that to the extent that Chief Akintola was no longer the premier, there was nothing

for the court to restrain. It was classical advocacy at its best.

His Lordship listened to the arguments from the two brilliant advocates. It was indeed a very difficult case.

The Court then made two rulings.

In respect of Chief Akintola’s motion, His Lordship granted the injunction prayed for by the man who would later become the Aare Ona Kakanfo of Yorubaland. Justice Quarshie-Idun ordered Alhaji Adegbenro not to assume the office of Premier.

In other words, Chief Akintola was to continue in office. At least, pending the determination of the suit itself.

With regard to the substantive suit, the Chief Justice referred the case to the Supreme Court because of its grave constitutional importance.

At the Supreme Court, it became a battle Royale!

The apex Court itself admitted that it was being “called to perform a difficult duty.” Something like that had never happened before.

There was no precedent to be followed.

The Supreme Court then did something. It invited all the Attorneys General in the country to appear as amici curiae.

We had already explained the meaning of this expression in Sunny Ade’s story.

It was however only the Eastern Nigeria Attorney General that sent his Solicitor General to assist the court.

Four Lord Justices sat to hear the case.

Sir Adetokunbo Ademola, a Prince of Abeokuta and a Knight of the British Empire, presided as the Chief Justice of the Federation.

Also on the panel was Honourable Mr. Justice Lionel Brett, a World War II veteran, who was the last expatriate to serve as Nigeria’s Solicitor General. Mr. Justice Idowu Taylor was also on the panel.

The Magistrate Court Complex at Igbosere, Lagos is named after him. Another Knight, Sir Vahe Bairamian, was the fourth Justice.

The question before the Court was whether the Governor could remove the Premier based on a letter signed by a body of members

of the House and not as a result of a vote of no confidence on the floor of the House.

In other words, how would it appear to the Governor that the premier no longer enjoyed the support of the majority of parliamentarians?

After exhaustive deliberations, My Lord Justice Adeokunbo Ademola held that the Governor exceeded his constitutional powers.

According to His Lordship: “The Governor cannot validly exercise power to remove the Premier from office except in consequence

of proceedings on the floor of the House.”

Justices Taylor and Bairamian agreed with His Lordship.

My Lord Justice Brett, the World War II veteran, was however unable to agree with the reasoning of the majority.

In his dissenting judgment, the former Solicitor General of Nigeria held that: “the Constitution does not preclude the Governor

from acting on any information which he considers reliable.”

Chief Akintola’s group erupted with happiness. Official’s Removal Reversed in Nigeria screamed the New York Times’ headline of July 8, 1962.

Chief Akintola, the master linguist, didn’t allow the moment to go without poking fun at his opponent.

The middle name of Alhaji Adegbenro is Soroye which could be literally interpreted to mean ‘do you see honourary title?’.

According to various accounts, Chief Akintola quipped: Sóoróyè kii je oye. Yio ma roye ni, ko ni je oye. (‘Do you see honourary title can only see title but he cannot become a titleholder.

Adelabu’s story that the Federal Supreme Court was not the final court of appeal at the time.

Alhaji Adegbenro appealed to the Privy Council in London.

On May 27, 1963, the Judicial Committee of the Privy Council delivered its judgment.

Five Lord Justices heard the appeal which had come all the way from the Federal Supreme Court of Nigeria.

I hope you recall that Chief Rotimi Williams and Mr. Ighodaro had opined that the Governor could exercise his power to remove the

Premier as long he was convinced that the premier no longer commanded majority support.

I hope you also remember that the dissenting judgment of Brett FJ agreed with this reasoning. That’s good. It shows that you are following me.

The Privy Council held that the Federal Supreme Court misapplied the law.

The PC agreed with the legal opinion of Chief Williams and Mr. Ighodaro.

The Council therefore allowed the appeal and reversed the majority decision of Ademola, Bairamian and Taylor.

The council upheld the minority decision of Brett FJ.

In effect, the Council held that Oba Adesoji Aderemi exercised his power to remove Akintola constitutionally!

Adegbenro has won!

The Privy Council did not stop there.

It also directed Chief Akintola to pay Alhaji Adegbenro the sum of #1,140:8s: 5d as the costs incurred in prosecuting his case

from Nigeria to the United Kingdom.

This time around, it was the turn of Alhaji Adegbenro’s group to erupt with joy!

But it was a short-lived joy.

As the Privy Council Lord Justices were signing off on their judgment in London, something was happening back home in Nigeria.

On the same day, the Western House of Assembly amended its constitution.

I hope you have not forgotten that the decision of both the Supreme Court and the Privy Council was based on the proviso to section 33 (10)

which had quoted above.

Minutes after the Privy Council had announced its decision, the provision was amended by adding the following phrase: “…in consequence

of the passing of a resolution in the House of Assembly by a majority of the members of that House”.

That’s not all. The amendment was also backdated by three years. It was deemed to have taken effect from October 1960!

I hope you are not becoming confused with the legal theatrics.

In other words, the decision of the Governor taken in 1962 was now null and void because it was not in consequence of the passing

of a resolution in the House of Assembly by a majority of the members of that House!

The decision of the Privy Council delivered in 1963 was also of no legal effect.

The long and short of it is that Chief Akintola had never been removed as the Premier! Legally speaking!

Adegbenro had scored his goal in London.

Unfortunately, the goal post had been moved in Ibadan. Ibadan lo mo, o mo láyípo!

That however was not the end of the story.

Alhaji Adegbenro, the Ekerin Egba, had lost the premiership but he was not about to lose the costs awarded in his favour

by the Privy Council.

He filed an application at the Supreme Court of Nigeria for the Court to direct the Premier to pay him his costs.

He was represented this time by Chief Akin Olugbade. Chief Akintola was represented by Chief Moore.

Chief Akintola argued that he should not pay any costs because his government had nullified the decision of the Privy Council.

The court disagreed. The apex court found merit in the application of Alhaji Adegbenro.

After all, aya òle la n gba, ko si eni ti o n gba omo òle. A lazy man can only lose his wife and not his child.

The court ordered Chief Akintola to pay Alhaji Adegbenro the costs incurred in the Supreme Court of Nigeria and the sum of #1,140:8s: 5d

being the costs of his appeal to Privy Council in England.

Chief Akintola paid the costs.

The story did not end there…

You are wondering why appeals were still being taken to the Privy Council notwithstanding Nigeria’s status as an independent country.

It was because the country remained a Commonwealth Realm with the Queen as her Head of State. Nigeria was not yet a republic.

Following the decision in the Akintola case, Nigerian Government felt the time had come to become a full republic.

Ti a ba fi agbo fun egun, a fi okun re le ni. When you give a ram to the masquerade, you ought to leave the rope.

Why was Her Majesty still holding on to the rope after giving us the ram? The time had come to cut the political umbilical cord.

The 1963 Republican Constitution was promulgated.

With that singular act, Nigeria became a Republic and appeal to Privy Council was abolished.

The Supreme Court became the final court of appeal for the Federal Republic of Nigeria.

Why Ibadan in praise is called home of Oluyole?

Ibasorun Oluyole, a legendary Ibadan warlord
•How he was buried with 400 slaves in 1950 and
•Why Ibadan would have fizzled without Oluyole

From Taiwo Oluwadare, Ibadan

Ibadan is located in south-western Nigeria about 128 km inland northeast of Lagos and

Ibasorun Oluyole, a legendary Ibadan warlord

How he was buried with 400 slaves in 1850 and 
Why Ibadan would have fizzled without Oluyole
From Taiwo Oluwadare, Ibadan
Ibadan is located in south-western Nigeria 

Baba Awolowo was imprisoned for political reasons.

When Awolowo was sentenced to prison, a lot of Progressives were shocked, some died instantly and some became sickly! Some

WHY AARE ONA KANKANFO SHOULD BE EXCUSED FROM FURTHER DEBATE ON YORUBA OBAS AND TRADITIONS

Jadesola Tai Babatola PhD (Political History)

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SEBIOTIMO ELEWA SAPON

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Sapon was extracted and coinage from the word "Saponloore.... Se Apon loore" meaning; help the bachelors).
Sapon was the meeting place where people, especially men who had not married used to go and eat delicious foods and drink in those days in Abeokuta.

History of an Amazing Masquerade Who Loves Dancing inside Fire.

History of an Amazing Masquerade Who Loves Dancing inside Fire.

History conspiracy!
I have read many stories about the origin of Ìlú Èkó (Lagos) and the ownership tussle between Yoruba and Benin.

In the Colonial Era, the colonial law which was brought to replace the folk and communal laws we had in different

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DO YOU KNOW THE ONLY FEMALE OONI OF IFE

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The first and only female Ooni of Ife.

Ooni Luwoo was the 21st Ooni of Ife, 
In some records, she is called the Lúwo Gbàgìdá, an offspring of Otaataa from Owode compound, Okerewe. According to oral tradition, she was married to Chief

The First Miss Nigeria Celebrates 88th Year Birthday

Mrs Atinuke Grace Oyelude, the First Miss Nigeria Celebrates 88th Year Birthday.

Mrs Atinuke Grace Oyelude was born on the 26th of November 1931 to the family of Mr James Adeleye Olude and Marthan Dantu both of Isanlu, Yagba East Area of Present Kogi state.

Mrs Atinuke Grace Oyelude was the first Miss Nigeria after winning the maiden edition of miss Nigeria in 1957 at the age of 26.

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Oya is orisha of winds, lightning, and violent storms, She is a warrior and unbeatable. Oya is one of the most powerful African Goddesses (Orishas).

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NOTABLE CITIES IN YORUBALAND &THEIR FOUNDERS.
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(2) Owo was founded by Ojugbelu.
(3) Oshogbo was founded by Queen Oso-Igbo
(4) Akure was founded by Omoremi Omoluabi

ORIKI IBADAN

Ibadan mesi Ogo, nile Oluyole. Ilu Ogunmola, olodogbo keri loju ogun. Ilu Ibikunle alagbala jaya-jaya. Ilu Ajayi, o gbori Efon se filafila. Ilu Latosa, Aare-ona kakanfo. Ibadan Omo ajoro sun. Omo a je Igbin yoo,fi ikarahun fo ri mu. Ibadan maja-maja bii tojo kin-in-ni, eyi too ja aladuugbo gbogbo