Ogedengbe The Itinerant Warrior

Ògèdèngbé is one of the most important men in the history of the Yorùbá. Ògèdèngbé was the Ìjẹ̀ṣà warrior who was the Commander-in-Chief of the Èkìtì-Parapọ̀ Army. His name at birth was Ọ̀rìṣàráyíbí Ògúnmọ́lá. He was born at Ijọka but taken to Atorin, near Iléṣà in Osun State in 1822 after he was named. He earned the name Ògèdèngbé for his dexterity in wrestling and fearlessness. Agbógungbórò was added when his war credentials soared. Growing up, Ògèdèngbé exemplifed valor, courage and industry. He was tall, intimidating, with piercing eyes. He grew up at a time of great unrest between

Yoruba sub-ethnicities. In his youth, he was reckless, commanding and charismatic. Ògèdèngbé was involved in several campaigns against the Ìbàdàn who often attacked the Ìjẹ̀ṣà. In one of such during Ìgbájọ war in 1867 Ògèdèngbé was captured. It was said that, at Ìgbájọ, a young Ìbàdàn soldier severed his head, Ògèdèngbé staggered back and picked up his head, fixed it back. This terrified the Ibadan. Baṣọ̀run Ògúnmọ́lá captured him and took him to Ìbàdàn, where he fought for Ìbàdàn army and rose to the position of senior military commander. To make the ridicule complete he was given Ìbàdàn tribal marks. The Ìbàdàn thought someone might take him for an Ìbàdàn man and kill him in battle. 

After the fall of Ọ̀̀yọ́, Ìbàdàn, a new city founded in the 1820s began its quest to  rule and dominate the rest of Yoruba sub-ethnicities. The struggle for power, influence and survival led to a sixteen year internecine war among the Yoruba. That war was named Kírìjì - an onomatopoeic play on the thunderous sound of cannons fired by the Èkìtì and Ìjẹ̀sà, under the command of Ogedengbe. Kírìjì war was fought between the Western Yoruba (Ibadan, Modakeke Oyo and Ọfà forces ) and Eastern Yoruba (Ìjẹ̀sà, Èkìtì, Ifè, Àkókò, Ìgbómìnà, Kàbbà, Egbé and Lọ́kọ́ja). During the Kírìjì war, Ìbàdàn was fighting on five fronts. The first battle in Kírìjì war between the Western and Eastern forces called Ogun Jálumi (battle of waterloo) fought at Ìkìrun on 1st of November, 1878 ended in ignominious for the Ekiti. This defeat led the Èkìtì to Ògèdèngbé, who had been reluctant to lead the Ekiti-Parapo against Ìbàdàn under whom he obtained his infantry training. Ògèdèngbé led the Ekiti Parapo front, assisted by the Ẹ̀gbá, Ìjẹ̀bú and Èkó (Lagos) against Ibadan imperialism. Ìlárá-Mọ̀kín served as the military and reconnaissance headquarters where Ekiti War generals reviewed and perfected war strategies. The Èkìtì and Ìjẹ̀sà purchased cannons in abundance and that gave them advantage over Ibadan. During the Kiriji war, it was said that Ògèdèngbé would shoot arrows from his room to the battlefield. He was also known for making himself invisible. Ògèdèngbé trusted no one but his dog who is rumored to be more of a wild canine beast. People ran at the sight of the beast. Ògèdèngbé tied cowries on his dog on market days and the dog would walk into the Ìyálọ́jà stall. She would load supplies on the dog and the dog would return home. 

After the armistice was signed to end Kírìjì war, Ògèdèngbé returned to a hero's welcome in Iléṣà. He was honoured with the highest chieftaincy title of Ọbańlá of Ìjẹ̀ṣà, second to the Ọwá-Obòkun of Ìjẹ̀sà in 1898. After Kiriji war, Chief  Ògèdèngbé lived peacefully until he died on the 29th July, 1910. Mysteriously, Ògèdèngbé's dog disappeared immediately he died. Other notable war heroes of the 19th century Yorùbá were Baṣọ̀run Olúyọ̀lé, Ìbíkúnlé and Ògúnmọ́lá of Ibadan, Ọ̀náfọwọ́kàn of Ìjẹ̀bú, Ṣódẹkẹ́ of Ẹ̀gbá and Fábùnmi of Òkè-Ìmẹ̀sí.

It is hard to write about Ògèdèngbé without delving much into Kírìjì war. It was Kírìjì that cemented his legacy as a fearless warrior with remarkable skills in war strategy and weaponry. This defining Yoruba civil war will be discussed on Òbíríkítí some day soon.

Narrated by Bamidele Ademola-Olateju

Brief History Of IGBAJO.

In Igbajoland,we don't boast,history especially distinguished us from other towns in Yorubaland.

A town whose history is specially connected with about 10 other Yoruba towns is Igbajo in Osun State.

Beyond its role in the historic Kiriji War that visibly rocked and shaped the history of the Yoruba nation in the 19th Century.

Igbajo provided the terrain and camp for the Latoosa-led Ibadan combatants against the allied forces of Ijesa and Ekiti in the decisive war which came to an end after the peace treaty signed on September 23, 1886.

Further findings revealed that Igbajo was the only town in history where ten kings had a stop-over on the top of a rock before they dispersed and went to establish their respective towns and communities. The kings included the Orangun of Ila; Ajero of Ijero-Ekiti; Alara of Aramoko; Owa of Otan Ayegbaju; Olojudo of Ido-Ekiti; Owalare of Ilare; Onire of Ire-Ekiti; Oloore of Otun-Ekiti and the Owa of Igbajo.

Till date, the site where the said royal fathers converged is preserved some metres away from the palace of the Owa of Igbajo, Oba Adeniyi Olufemi Fasade,Akeran IV,the Owa of Igbajoland.

Though the historic spot is kept under lock and key, it is open to tourism-inclined visitors to the town. The Osun State government has officially also categorised the site as one of tourists destinations in the state as evident in the signpost erected on top of the rock.

When the founder of Igbajo, known in history as Akeran, left Ile-Ife, he did not leave alone,he left with other sons of Oduduwa after Owa had gone in search of the Atlantic water prescribed to heal the blindness of Oduduwa, their father.

The site called Okuta Mewa (ten rocks) was the spot where those, who later founded different towns, paused during the journey from Ile-Ife.

“Each of them sat on one rock, hence the name ‘okuta mewa’ (ten rocks) to symbolise the event. They sat, discussed and later dispersed to different directions and locations where they are today. It can safely be said that Akeran was their host because of the fact that he settled where they converged. Let us now think of it. Do you think it is common to have the kind of privilege that we have?

How many towns in Yorubaland had the opportunity to host ten kings on their way to establishing their respective towns? What should this tell you about the importance and relevance of Igbajo to the Yoruba nation? That we are not known for showing off does not mean such significant piece of history can be written off by anybody and such history cannot be changed.

On account of its strategic location as regards to its accessibility, Igbajo became the meeting point and indeed safe haven for many Yoruba families who were victims of war or internal discontent in their respective towns and communities.

To this end, Igbajo, today, is an amalgam of sub-ethnic groups such as Ife, Ijesa, Igbomina, Oyo and Ekiti. This is also a peculiar feature from which the Owa of Igbajo takes pride, having seen its potential of making his town celebrated.

In terms of the administration of Igbajo, the kingmakers in charge of the selection of the Owa of Igbajo, are drawn from the five towns in a show of assimilation which has promoted peaceful coexistence among the people.

Evidence of this is seen in the strength of the Igbajo Development Association (IDA), a group of sons and daughters of Igbajo, which has since undertaken community development projects, including what can ‘arguably’ be referred to as the first private polytechnic in Nigeria.

An extensive tour of Igbajo revealed other places of interest, including the Oroke Shrine which hosts the annual Oroke Festival holding in May. The festival, it was learnt, brings together the ruling houses with a view to celebrating their progenitors by killing a cow which is shared among them under a lively atmosphere.

Members of the royal families are accompanied to the shrine by drummers who spice up the occasion with music and panegyrics in a spectacle that provokes nostalgia of Igbajo of old.

What we do here is to remember our forefathers who played a critical role in founding the town and made it what it is today. There is no today without yesterday. And tomorrow also lies in today because without today tomorrow will only exist in a dream.

What I am saying is that Oroke Festival, which is a major festival in the town that attracts crowds of people, is our heritage which we are doing our best to preserve. And we shall continue to preserve it for the future generation to see. It may interest you to know that somebody has done his doctorate thesis on this festival. This is to tell you about its place in our culture.

The Kiriji War theatre on the outskirts of Igbajo appears more or less a sacred entity in its entirety. It is now a farmland, but its hilly terrain.

The native power with which the warriors on both sides prosecuted the war. In the recent past, relics of war implements were still found in the axis.

The spots where major incidents occurred during the war still lay in the tropical forest. Faragbota tree, the thick said to have absorbed thousands of bullets, still stands erected on its spot. It was, however, clarified that the tree fell soon after the 100th year celebration of the peace treaty held in 1986.

The geography of Igbajo, characterised by hills, valleys and plains, makes a voyage to the ancient town an unusual excursion. Undertaking the trip to the historic town in plain language is not a task for the faint-hearted.

You have to be physically strong to climb, descend, climb and descend again until you are through with your assignment.

Endeavour to give yourself the rare opportunity of visiting the historic sites you had read about that seemed far beyond reality.

Ilorin is not Hausa or Fulani territorial area.

 

(Brought to you by BLACK TRUTH  )

Hundreds of years ago, there was a forest called Oko-Erin, there were many elephants in this bush, that was why it is called Oko-Erin [elephant forest], only the brave and powerful hunters live in this forest. Òjó Oníṣekúṣe [Ojo the promiscuous], who was from Ijesha, was the first hunter to arrive Oko-Erin he was a brave and powerful hunter. Ẹ̀mìńlá from Ìlá- Ọ̀ràngún also came and met Òjó Oníṣekúṣe in this forest; he was a powerful hunter too.

Both Òjó Oníṣekúṣe and Ẹ̀mìńlá do not live at Oko-Erin, they only hunt for a while and return to their family. Ọláderin arrived Oko-Erin after Ẹ̀mìńlá and Òjó Oníṣekúse. Ọláderin has a hut in this forest; he was the leader of all the elephant hunters at the time and he was the first settler at Oko-Erin. He was from Oyo Alaafin. Whenever his co-hunters returns from hunting, they took some rest at Oladerin’s hut, Oladerin was so powerful that both humans, elephants, and other animals fear him. Laderin has a big pot of concoctions, when he enters this pot, he can turn into any type of animal he desires. That was why he was referred to as Ola di erin [Oladerin.] There was a stone used for sharpening their machetes at Oladerin’s hut, whenever their machetes got blunt; they took it to Oladerin’s hut to sharpen it on this particular stone. while heading to Oladerin’s hut to sharpen their machete, if anybody asks them where they are going, they would say “mò ń lọ lọ irin mi lọ́dọ̀ọ Láderin” [I want to go and sharpen my machete at Laderin’s place] they used to call this stone Ìlọ irin [a sharpener]Ilorin derived its name from this stone. 

The stone they used for sharpening their machetes is still at Bámidélé house in Ilorin today. Ojo onisekuse was said to have fled Oko-Erin because of his promiscuity, he was fond of sleeping with his daughter and family, and this act is forbidden when he was caught, he had to flee Oko-Erin. Eminla went back to Ila-Orangun, while Ojo onisekuse fled to Ojoku near Offa where he later died.

People started coming to Ilorin from villages around Oyo to live with Laderin, some of the hunters too decided to settle at Ilorin with Laderin that was how Ilorin started to expand. Laderin was the first chief [baálẹ̀] in Ilorin; there was no other tribe in Ilorin at this time aside from the Oyo indigene and its environs.

After Laderin’s death, his son Pàsín took over as the second chief [baálẹ̀ ] during Pàsín reign as baálẹ̀ in Ilorin, Bashọ̀run Gáà was disrupting the peace of Oyo, Pàsín interfered in the issue because he was not pleased with the way Bashọ̀run Gaa was tormenting the people of Oyo; this was what led to Pasin’s death. Bashorun Gaa killed him in an open space. After Pasin’s death, Àlùgbìn the son of Pasin became the next baale in Ilorin. During Alugbin’s reign, Ilorin has become a big town.

After Alugbin’s demise, his son Àfọ̀njá became the new baale in Ilorin. Afonja was brave, courageous, and fearless; he was a warlord who possesses supernatural powers.

Afonja became baale in Ilorin during the reign of Alaafin Abíọ́dún Adégoólú in the Oyo kingdom. After the demise of Alaafin Abiodun Adegoolu, another king was crowned in Oyo, his name was Aólẹ̀ Aróganganlóyè; he was a powerful king. Before Aole was crowned a king, Afonja has become so powerful that he was feared by everyone in Yoruba land, he has waged war against many Yoruba villages, waged war against some villages near Ilorin, overpowered them, and rule over them; he has waged war against few villages like Ìdòfìàn, Òkè-Òyì, Ìbẹ̀rẹ̀-Igbọ́n, Ẹlẹ́rínjàre, and many villages close to Ilorin. Many villages near Ilorin are no longer in existence due to Afonja’s war against them. Some of these villages see Afonja as their god. Most people no longer fear the Alaafin, the only person they fear and dread was Afonja; they often say “Bí Aláàfin ó bá bínú kó bínú, bí Àfọ̀njá ò bá sáà ti bínú àbùsebùse” [If Alaafin like he can get angry as long as Afonja is not.]

Nobody dares question whatever Afonja does. Aole has heard of Afonja before he became the king that he is more like a devil. After Aole was crowned as the Alaafin, Ọyábí was the Ààrẹ ọ̀nà kakaǹfò [the Yoruba generalissimo.] After Oyabis’s death, Afonja insisted that he would be the next Yoruba generalissimo [Aare ona kakanfo] meanwhile, Afonja’s mother was from a royal family in Oyo, they told Afonja that becoming the Yoruba generalissimo is ridicule to him, and the royal kingdom, but Afonja insisted that he must be the next kakanfo. Alaafin Aole agreed to make him the Kakanfo and this was the genesis of the problem in Yoruba land.

It was customary in Yoruba land that whenever a new kakanfo is chosen, the Alaafin must send him to war to ascertain how powerful the new kakanfo is, the warrior would ask the king to tell them who his enemy is, and whoever or a town the Alaafin declares as his enemy would turn to ashes my the armies. Afonja and his armies were expecting the Alaafin Aole to send them to war, but Aole did not. There was a reason why Aole did not send Afonja the new kakanfo to war; he knew that whatever war he sent Afonja, he will win, and he doesn’t want Afonja’s supremacy to keep spreading in the Yoruba kingdom, he believed that Afonja was a rascal. Afonja suspected that Aole does not like him, and Aole sees Afonja as his enemy and the major threat to his throne. He thought to himself that Afonja might want to overthrow his throne. One day, the Ọ̀yọ́mèsìs who was the head of chiefs in the Oyo kingdom that advises the king asked the Alaafin Aole to tell them who his enemy was so they can tell the armies to wage war against his enemy. 

They said it is an abomination to elect a new kakanfo without sending him to war to know how powerful and capable he is. Alaafin Aole opened up to them that his only enemy was Afonja the new kakanfo that forced himself on him; he said his enemy is powerful than he is. Moreover, they are from the same royal family and he is confused about what to do.

The Oyomesis told Alaafin Aole that they know what to do; they assured him that he would conquer Afonja, they agreed to send Afonja to a war that he won’t return. It is forbidden for any kakanfo in Yoruba land to reject any war that Alaafin sent him, and it is necessary that kakanfo win the battle or never return. They connive to send Afonja to wage war against Iwere. No one has ever dare wage war against Iwere in the history, this was as a result of two things, firstly, Iwere was located on the hill, it is difficult to wage war against them. Secondly, the mother of both Alaafin Abiodun and Aláàfin Àjàgbó who reigned in the year [1587-1624] was from Iwere, Ajagbo was the one that established the kakanfo, and it was in their agreement that no kakanfo will ever wage war against Iwere. 

They believed that if Afonja wages war against Iwere, he would be killed. Peradventure he won at Iwere, another plan was for the Oyo armies to kill Afonja on their way. Their plan was not to disclose to Afonja that he is waging war against Iwere, they planned to lure him to the battlefield before telling him that Alaafin Aole wants him to wage war against Iwere.

One of Afonja loyalist went to him and disclosed their plan to get rid of him, after the plan has been revealed to Afonja, he pretends as if he doesn’t know their plan. On the day he was to go for war, he was set with his armies to do the order of Aole, the Aole’s armies were leading him to Iwere, when they got to Iwere border, Afonja wage war against Alaafin Aole armies and killed them all. Afonja returned to Oyo with his armies, when he got to Oyo border, he sent a message to Alaafin Aole that their secret has been opened, he said he should commit suicide or he Afonja would wipe out his entire family. 

Aole knew he has no option than to do afonja’s wish; he went into his room and brought out a pot with six arrows in it; he shot one arrow to the east, one to the south, one to the north and one to the west. He started to curse the entire Yoruba race with strong incantations as he shoots the arrows. Part of his curse was that the Yorubas will never agree on one thing and they will never love one another, he said the Yorubas would become slaves under the tribes they have ruled over, and whomever the Yorubas helped will always pay them back with evil. After all the curses, Aole lifted the pot and smashed it, the put brakes into pieces; he said no one would be able to revert his curses. After the curses, Aole poisons himself and die.

After Aole’s demise, Adébọ̀ was crowned as the new Alaafin in Oyo, there was turmoil in the whole of Yoruba land during this time, Afonja withdrew Ilorin from the authority of Oyo, and he said they no longer wanted to be part of Oyo. No one dares question Afonja, except the one who wants to die prematurely. Afonja was looking for all means that the authority of the entire Yoruba race would be under him so he can rule over the entire Yorubas. It seems Aole curse was working faster on him. Afonja neglected Alaafin completely, he never takes any order from him. Afonja has the enormous armies in the entire Yoruba race then. 

He began to wage war to all Yoruba villages and towns; this makes him be more dreadful. Afonja wanted to rule over the Yorubas, he then sent for a man called Álímì who was a Fulani man and alfa from the north to be his herbalist who will fortify him with more supernatural powers. While Alimi was coming to Ilorin, he came with his entourage who are Hausas and most of them were his slaves. Afonja also sent for one of his rich friends called Sọlágbẹrú to settle with him at Ilorin in other to achieve his aim. Solagberu also came and settled at Òke-Súnà in the outskirt of Ilorin; Afonja was ruling over them. Some slaves will run away from his or her master and run to Afonja, and no one dares to question him that he snatches his or her slave. Most of the Muslims stay with Solagberu because he was a devoted Muslim who is rich and wise.

After Adebo’s demise, a new king called Máàkú was crowned as Alaafin Oyo, they sent a message to Afonja that a new king has been crowned in Oyo. Afonja asked them the name of the new king, and they told him his name is Maaku [Don’t die.] Afonja replied that “ìgbà wo ni máàkú ò ní kú” [he would eventually die].

Afonja began to recruit the Fulani and Hausa armies into his armies and everyone address them as Afonja armies, they call these armies Jànmọ́ọ̀ [comrades] . They wage war against Ìgbómìnà land; Afonja’s name started spreading across Yoruba land. The janmoos after waging war to towns and villages return with foods and different possessions of the people they wage war against; they were increasing in numbers as time. Whenever they don’t go to war, they torment the people of Ilorin by stealing their livestock. These Fulani armies were so enormous that Afonja himself don’t know their numbers, no one dare report this janmoo armies to Afonja. At a time, Fágbohùn who was the baálẹ̀ of Jàbàtá confronted Afonja that his Janmoo was disrupting the peace of the people and if care is not taking, the Fulanis and the Hausas he was shading will destroy Ilorin. Afonja sent for Alimi to consult for him if what Fagbohun said was actually true. Alimi told him that The Fulanis and the Hausas were gods sent to assist him, he said the Yorubas are planning to destroy Ilorin. Afonja was so furious, he wanted to kill Fagboun, but Fagbohun quickly runs for his life. 

This issue led to a quarrel between Afonja and his friend Solagberu because he advises Afonja to send these Hausa and Fulani armies out of Ilorin because Alimi is a hypocrite and he has compromised. Fagbohun vowed to support Afonja on this; he also told Afonja that Alimi has hypnotized him.

Afonja was happy that he has nothing to fear because he has more than enough armies, he doesn’t know that they were not faithful to him. These janmoos knew that Afonja been a Yoruba might decide that they should leave Ilorin and it’s environed any time, Afonja armies who were Hausas and Fulani went to Alimi and told him to be their godfather and Alimi accepted their offer.

It was too late before Afonja got to know that they were planning to overthrow him. He was preparing for war to correct his wrongs, he wanted to set Ilorin free from Janmoo, he told Alimi to leave Ilorin with his men, Alimi refused, he said they can’t leave Ilorin, Alimi joined hand with the Janmoo to fight Afonja, the war broke out between Afonja and Alimi his close friend.

Afonja sent for Oníkòyí and some other warriors to come and assist him but they denied his request. He sent for Solagberu at Oke-Suna, but he did not answer him, he said he started it alone so he should finish what he started. Before Afonja knew what was happening, the war he was preparing for was already with him. They started to shoot their arrows at him. The arrow found on Afonja’s body was more than five hundred thousand. Afonja died standing on his foot, they were scared to move close to him thinking he might be performing some magic; the arrows were all over his body that there was no space on his body without an arrow; it was the arrows that don’t allow Afonja to fall. The brave one amidst them moved close to him and shot him another arrow; it was then that he was certain Afonja is dead. All the Yoruba armies have fled, no one to render assistance to Afonja.

They took Afonja’s corpse and burnt it after which Alimi went to Afonja compound and lure them that there was a little misunderstanding between him and his friend Afonja, that he was very sorry for what happened. Alimi rebuilt Afonja’s house, took the post of baale away from Afonja’s family, and became a baale. He was the first baale of their tribe.

Alimi later killed Solagberun that said he is not interested in the war between Afonja and Alimi, he beheads him in the open.

Ijebu Ode History

Ijebu also known as Jebu or Geebu  is a Yoruba kingdom in Nigeria. It was formed around the fifteenth century.

 According to legend, its ruling dynasty was founded by Obanta whose personal name was Ogborogan of Ile-Ife. Its contemporary successor is one of the country's traditional states.

The kingdom was one of the most developed in the region with a complex and highly organized government.

 The capital is at Ijebu Ode where the Awujale has his palace. Counterbalancing the Awujale is the Osugbo (known as the Ogboni in other parts of Nigeria), a council of all free born, titled men that acted as the kingdom's courts. 

The Osugbo is divided into six groups based on rank, the highest being the iwarefa, whose head the Oliwa was the second most powerful figure in the nation. 

Also powerful is the Olisa, who could be described as the mayor of Ijebu Ode. The Kingdom was made up of several towns and stretches to parts of Lagos State and borders Ondo State.

The state rose in power in the eighteenth and nineteenth centuries, mainly due to its important position on the trade routes between Lagos and Ibadan. 

The kingdom imposed sharp limits on trade, insisting that all trade through the region be conducted by Ijebu merchants. The monopoly brought great wealth to the kingdom, but also annoyed the Europeans.

In 1892, the British Empire declared war on the Ijebu kingdom in response to its barriers on trade.

The British emerged victorious in the conflict and captured the Ijebu capital, burning the meeting hall of the Osugbo. As noted by colonial governor Frederick Lugard, 1st Baron Lugard, the British made efficient use of the Maxim gun during the conflict; when Lugard defended himself in response to criticism of the high casualties rates caused by Maxim guns employed by troops under his command during military campaigns in the Uganda Protectorate, he stated: "On the West Coast, in the 'Jebu' war, undertaken by Government, I have been told 'several thousands' were mowed down by the Maxim."

After British colonization, the capital served as an administrative center for colonial officials as the kingdom was annexed to the colony of Southern Nigeria. Today, it constitutes one of the traditional states of Nigeria.

The Ijebu kingdom is governed by a king and his group of titled elders, who usually are men of a higher status and of considerable influence. 

The council governed the region and had representatives of further devolved councils who no longer have any power. 

Since the invasion of Lord Lugard, these councils have continued to meet and advise the Obanta kings, their power, however, is largely ceremonial since the establishment of the colonial administration in their protectorate.

 The elders were known to represent their various villages and the will of the people, and are now not such a significant part in the ceremonial process.

 The elders were all given individual titles and the lead elder was given the title prince, although he was only ever to inherit the kingship in special circumstances. 

The traditional belief that governed the monarchy was similar to that of the Chinese Mandate of Heaven.

The Ijebu Kingdom is estimated to be one of the earliest kingdoms founded in the African rain forest. Ijebu-Ode was originally a city founded by a leader from Ife. 

Like most other early states in the Yoruba region, they began to build a series of walls and ditches around the city, construction of these walls began in 800–1000 AD when the walls were called Sungbo’s Eredo. 

The walls extended to eventually cover the entirety of the Ijebu kingdom. It was massive with an estimated 3.5 million cubic meters of moved earth and sand and is among the largest man-made monuments in Africa.

 The evidence found is not linked to an isolated townbut to a kingdom’s large dike, a kingdom which was once functional and had at its disposal a high level of agricultural practice, an established pottery-making tradition, and possibly an army that triggered the construction of the Eredo.

Further archeological works show the advancement of the Ijebu kingdom, the palace of the capital, Ijebu-Ode was shown to have the floors paved with ceramic pavements. 

People at the palace also seemed to practice astronomy with triangular pavements facing a true eastern direction; it extreme aligns to the movement of the sun from one solar solstice to the other one and worked as a sundial.

Europeans also had a first hand account of Ijebu and wrote about it. Portuguese sailors and traders on the West African coast encountered the Ijebu kingdom first in which they called Geebu in the 1508 

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The First Nigerian Female JuJu Musician, Guitarist

Queen Serifat Oladunni Oduguwa popularly known as Queen Oladunni Decency was one of the stars of the Yoruba juju musician during her lifetime.

She was born in 1949

in Noforija, Epe, Nigeria and died in 1978 at the age of 28.

She was the founder and leader of a Jùjú music band called Her Majesty Queen Oladunni Decency And Her Unity Orchestra.

The First Female guitarist and band leader recorded many hit songs including: Atupa Ma iku, Ninu Igbagbo Lemi O Ma Yan, Alafia Logun Oro , Odun Yin San Wa Sowo, Metric System, Ijesa Progressive Union, Emi Yio Ma Yin O Logo, Chief S. B. Ajasa Oluwa, Mummy Juju Fans, Pegan Pegan and others.

𝗧𝗛𝗘 𝗢𝗡𝗟𝗬 𝗙𝗘𝗠𝗔𝗟𝗘 𝗤𝗨𝗘𝗘𝗡 𝗢𝗙 𝗜𝗙𝗘

 .

Ooni Lúwòó Gbàgìdá was the 18th Ooni. She was a paramount ruler of Ile Ife, the ancestral home and dispersal point of Yoruba ruling dynasties and civilization. She was a descendant of Ooni Otaataa the 15th Ooni from Owode compound, Okerewe. 

According to an oral traditions from Ife, it was under Luwoo that much of the inner streets of Ife was tiled and paved with potsherd pavements, hence why these pavements are called 'Apaadi Luwoo' in Ife. According to the story, she was a queen very concerned about detail and cleanliness. During Ife's classical period of development, she went out on an official royal outing in full regalia one day in the rainy season and her robes and coral accessories became soiled with mud and dirt with her feet getting stuck in it. Because she was a fastidious queen, this made her order the paving of all the most important roads in the ancient town.

The occurrence of potsherd pavements in virtually every part of the area within the Inner to Outer Walls of ife and beyond indicate that the city was densely populated. It is estimated that the city of Ilé-Ifè had a population of 70,000–105,000 during the mid-fourteenth century.

Luwoo was married to one of the high chief of Ife known as Obaloran and gave birth to a son named Adekola Telu who went on to found the Yoruba town if Iwo. She was the first and the only female paramount ruler of Ile-ife known to be the origin of Yoruba civilization, succeeding Ooni Giesi. Ooni Luwoo's reign remains the only one by a female in Ife to date. Archaeological work is still being carried out in Ife and surroundings till today to find out more about the size and extent of 'Apaadi Luwo' and the legacies of this charismatic Oba.

In Yoruba history, several kingdoms are recorded to have had female Obas, including but not limited to; Ife, Ondo, Ijebu, Oyo.

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. 

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.

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JACOB ODULATE, The Man Who Invented ALABUKUN Powder Over 100 Years Ago

 JACOB ODULATE, The Man Who Invented ALABUKUN Powder Over 100 Years Ago!

Alabukun, one of the oldest drugs in Nigeria and even  is still very relevant and popular today. However, not many know the Jacob Odulate aka Blessed Jacob, a Nigerian pharmacist, inventor and entrepreneur and  the brain behind the brand that has remained relevant selling in all parts of Nigeria, Benin republic, Cameroon, Ghana and some parts of Europe.

1. Jacob Sogboyega Odulate aka Blessed Jacob was born into a polygamous family in 1884.

2. He was originally from Ikorodu in Lagos State but later moved to the neighbouring Ogun State.

3. At age 14, he trekked for three months from Ikorodu before reaching Abeokuta to establish himself.

4. Blessed Jacob managed to create a brand from what served as his consulting room and workshop in Abeokuta. His modest headquarters was at the Sapon Area, not far from where he later built his famous three-storey building in Ijemo Agbadu.

5. In 1918, he invented the legendary Alabukun powder which is now a hit in the world’s most populous nation and in other West African nations.

6. He sent his children to study at some of the best universities in Durham, Newcastle, United States of America and London. e.g Mrs. Folake Odulate (later to become Chief. Mrs. Folake Solanke) who is the first female lawyer in Nigeria to wear the silk and she also became the first female Senior Advocate of Nigeria (SAN). In 1966, she established the first law firm by a Nigerian female at Ibadan, Oyo State and named it Alabukun Chambers in honour of her great father.

7. Apart from making the drugs, the energetic Blessed Jacob also produced other brands like Alabukun mentholine, other preparations and an annual journal called Alabukun Almanac which was widely distributed in Abeokuta and eventually all over Nigeria between the 1920s and 1950s.

8. He died in 1962 at age 78.

We thank God for his life

©️ Aare Babatunde

THE TRUE HISTORY OF ILORIN

Hundreds of years ago, there was a forest called Oko-Erin, there were many elephants in this bush, that was why it is called Oko-Erin [elephant forest], only the brave and powerful hunters live in this forest. Òjó Oníṣekúṣe [Ojo the promiscuous], who was from Ijesha, was the first hunter to arrive Oko-Erin he was a brave and powerful hunter. Ẹ̀mìńlá from Ìlá- Ọ̀ràngún also came and met Òjó Oníṣekúṣe in this forest; he was a powerful hunter too.

Both Òjó Oníṣekúṣe and Ẹ̀mìńlá do not live at Oko-Erin, they only hunt for a while and return to their family. Ọláderin arrived Oko-Erin after Ẹ̀mìńlá and Òjó Oníṣekúse. Ọláderin has a hut in this forest; he was the leader of all the elephant hunters at the time and he was the first settler at Oko-Erin. He was from Oyo Alaafin. Whenever his co-hunters returns from hunting, they took some rest at Oladerin’s hut, Oladerin was so powerful that both humans, elephants, and other animals fear him. Laderin has a big pot of concoctions, when he enters this pot, he can turn into any type of animal he desires. That was why he was referred to as Ola di erin[Oladerin.] There was a stone used for sharpening their machetes at Oladerin’s hut, whenever their machetes got blunt; they took it to Oladerin’s hut to sharpen it on this particular stone. while heading to Oladerin’s hut to sharpen their machete, if anybody asks them where they are going, they would say “mò ń lọ lọ irin mi lọ́dọ̀ọ Láderin” [I want to go and sharpen my machete at Laderin’s place] they used to call this stone Ìlọ irin [a sharpener]Ilorin derived its name from this stone. 

The stone they used for sharpening their machetes is still at Bámidélé house in Ilorin today. Ojo onisekuse was said to have fled Oko-Erin because of his promiscuity, he was fond of sleeping with his daughter and family, and this act is forbidden when he was caught, he had to flee Oko-Erin. Eminla went back to Ila-Orangun, while Ojo onisekuse fled to Ojoku near Offa where he later died.

People started coming to Ilorin from villages around Oyo to live with Laderin, some of the hunters too decided to settle at Ilorin with Laderin that was how Ilorin started to expand. Laderin was the first chief [baálẹ̀] in Ilorin; there was no other tribe in Ilorin at this time aside from the Oyo indigene and its environs.

After Laderin’s death, his son Pàsín took over as the second chief [baálẹ̀ ] during Pàsín reign as baálẹ̀ in Ilorin, Bashọ̀run Gáà was disrupting the peace of Oyo, Pàsín interfered in the issue because he was not pleased with the way Bashọ̀run Gaa was tormenting the people of Oyo; this was what led to Pasin’s death. Bashorun Gaa killed him in an open space. After Pasin’s death, Àlùgbìn the son of Pasin became the next baale in Ilorin. During Alugbin’s reign, Ilorin has become a big town.

After Alugbin’s demise, his son Àfọ̀njá became the new baale in Ilorin. Afonja was brave, courageous, and fearless; he was a warlord who possesses supernatural powers.

Afonja became baale in Ilorin during the reign of Alaafin Abíọ́dún Adégoólú in the Oyo kingdom. After the demise of Alaafin Abiodun Adegoolu, another king was crowned in Oyo, his name was Aólẹ̀ Aróganganlóyè; he was a powerful king. Before Aole was crowned a king, Afonja has become so powerful that he was feared by everyone in Yoruba land, he has waged war against many Yoruba villages, waged war against some villages near Ilorin, overpowered them, and rule over them; he has waged war against few villages like Ìdòfìàn, Òkè-Òyì, Ìbẹ̀rẹ̀-Igbọ́n, Ẹlẹ́rínjàre, and many villages close to Ilorin. Many villages near Ilorin are no longer in existence due to Afonja’s war against them. Some of these villages see Afonja as their god. Most people no longer fear the Alaafin, the only person they fear and dread was Afonja; they often say “Bí Aláàfin ó bá bínú kó bínú, bí Àfọ̀njá ò bá sáà ti bínú àbùsebùse” [If Alaafin like he can get angry as long as Afonja is not.]

Nobody dares question whatever Afonja does. Aole has heard of Afonja before he became the king that he is more like a devil. After Aole was crowned as the Alaafin, Ọyábí was the Ààrẹ ọ̀nà kakaǹfò [the Yoruba generalissimo.] After Oyabis’s death, Afonja insisted that he would be the next Yoruba generalissimo [Aare ona kakanfo] meanwhile, Afonja’s mother was from a royal family in Oyo, they told Afonja that becoming the Yoruba generalissimo is ridicule to him, and the royal kingdom, but Afonja insisted that he must be the next kakanfo. Alaafin Aole agreed to make him the Kakanfo and this was the genesis of the problem in Yoruba land.

It was customary in Yoruba land that whenever a new kakanfo is chosen, the Alaafin must send him to war to ascertain how powerful the new kakanfo is, the warrior would ask the king to tell them who his enemy is, and whoever or a town the Alaafin declares as his enemy would turn to ashes my the armies. Afonja and his armies were expecting the Alaafin Aole to send them to war, but Aole did not. There was a reason why Aole did not send Afonja the new kakanfo to war; he knew that whatever war he sent Afonja, he will win, and he doesn’t want Afonja’s supremacy to keep spreading in the Yoruba kingdom, he believed that Afonja was a rascal. Afonja suspected that Aole does not like him, and Aole sees Afonja as his enemy and the major threat to his throne. He thought to himself that Afonja might want to overthrow his throne. One day, the Ọ̀yọ́mèsìs who was the head of chiefs in the Oyo kingdom that advises the king asked the Alaafin Aole to tell them who his enemy was so they can tell the armies to wage war against his enemy. 

They said it is an abomination to elect a new kakanfo without sending him to war to know how powerful and capable he is. Alaafin Aole opened up to them that his only enemy was Afonja the new kakanfo that forced himself on him; he said his enemy is powerful than he is. Moreover, they are from the same royal family and he is confused about what to do.

The Oyomesis told Alaafin Aole that they know what to do; they assured him that he would conquer Afonja, they agreed to send Afonja to a war that he won’t return. It is forbidden for any kakanfo in Yoruba land to reject any war that Alaafin sent him, and it is necessary that kakanfo win the battle or never return. They connive to send Afonja to wage war against Iwere. No one has ever dare wage war against Iwere in the history, this was as a result of two things, firstly, Iwere was located on the hill, it is difficult to wage war against them. Secondly, the mother of both Alaafin Abiodun and Aláàfin Àjàgbó who reigned in the year [1587-1624] was from Iwere, Ajagbo was the one that established the kakanfo, and it was in their agreement that no kakanfo will ever wage war against Iwere. 

They believed that if Afonja wages war against Iwere, he would be killed. Peradventure he won at Iwere, another plan was for the Oyo armies to kill Afonja on their way. Their plan was not to disclose to Afonja that he is waging war against Iwere, they planned to lure him to the battlefield before telling him that Alaafin Aole wants him to wage war against Iwere.

One of Afonja loyalist went to him and disclosed their plan to get rid of him, after the plan has been revealed to Afonja, he pretends as if he doesn’t know their plan. On the day he was to go for war, he was set with his armies to do the order of Aole, the Aole’s armies were leading him to Iwere, when they got to Iwere border, Afonja wage war against Alaafin Aole armies and killed them all. Afonja returned to Oyo with his armies, when he got to Oyo border, he sent a message to Alaafin Aole that their secret has been opened, he said he should commit suicide or he Afonja would wipe out his entire family. 

Aole knew he has no option than to do afonja’s wish; he went into his room and brought out a pot with six arrows in it; he shot one arrow to the east, one to the south, one to the north and one to the west. He started to curse the entire Yoruba race with strong incantations as he shoots the arrows. Part of his curse was that the Yorubas will never agree on one thing and they will never love one another, he said the Yorubas would become slaves under the tribes they have ruled over, and whomever the Yorubas helped will always pay them back with evil. After all the curses, Aole lifted the pot and smashed it, the put brakes into pieces; he said no one would be able to revert his curses. After the curses, Aole poisons himself and die.

After Aole’s demise, Adébọ̀ was crowned as the new Alaafin in Oyo, there was turmoil in the whole of Yoruba land during this time, Afonja withdrew Ilorin from the authority of Oyo, and he said they no longer wanted to be part of Oyo. No one dares question Afonja, except the one who wants to die prematurely. Afonja was looking for all means that the authority of the entire Yoruba race would be under him so he can rule over the entire Yorubas. It seems Aole curse was working faster on him. Afonja neglected Alaafin completely, he never takes any order from him. Afonja has the enormous armies in the entire Yoruba race then. 

He began to wage war to all Yoruba villages and towns; this makes him be more dreadful. Afonja wanted to rule over the Yorubas, he then sent for a man called Álímì who was a Fulani man and alfa from the north to be his herbalist who will fortify him with more supernatural powers. While Alimi was coming to Ilorin, he came with his entourage who are Hausas and most of them were his slaves. Afonja also sent for one of his rich friends called Sọlágbẹrú to settle with him at Ilorin in other to achieve his aim. Solagberu also came and settled at Òke-Súnà in the outskirt of Ilorin; Afonja was ruling over them. Some slaves will run away from his or her master and run to Afonja, and no one dares to question him that he snatches his or her slave. Most of the Muslims stay with Solagberu because he was a devoted Muslim who is rich and wise.

After Adebo’s demise, a new king called Máàkú was crowned as Alaafin Oyo, they sent a message to Afonja that a new king has been crowned in Oyo. Afonja asked them the name of the new king, and they told him his name is Maaku [Don’t die.] Afonja replied that “ìgbà wo ni máàkú ò ní kú” [he would eventually die].

Afonja began to recruit the Fulani and Hausa armies into his armies and everyone address them as Afonja armies, they call these armies Jànmọ́ọ̀ [comrades] . They wage war against Ìgbómìnà land; Afonja’s name started spreading across Yoruba land. The janmoos after waging war to towns and villages return with foods and different possessions of the people they wage war against; they were increasing in numbers as time. Whenever they don’t go to war, they torment the people of Ilorin by stealing their livestock. These Fulani armies were so enormous that Afonja himself don’t know their numbers, no one dare report this janmoo armies to Afonja. At a time, Fágbohùn who was the baálẹ̀ of Jàbàtá confronted Afonja that his Janmoo was disrupting the peace of the people and if care is not taking, the Fulanis and the Hausas he was shading will destroy Ilorin. Afonja sent for Alimi to consult for him if what Fagbohun said was actually true. Alimi told him that The Fulanis and the Hausas were gods sent to assist him, he said the Yorubas are planning to destroy Ilorin. Afonja was so furious, he wanted to kill Fagboun, but Fagbohun quickly runs for his life. 

This issue led to a quarrel between Afonja and his friend Solagberu because he advises Afonja to send these Hausa and Fulani armies out of Ilorin because Alimi is a hypocrite and he has compromised. Fagbohun vowed to support Afonja on this; he also told Afonja that Alimi has hypnotized him.

Afonja was happy that he has nothing to fear because he has more than enough armies, he doesn’t know that they were not faithful to him. These janmoos knew that Afonja been a Yoruba might decide that they should leave Ilorin and it’s environed any time, Afonja armies who were Hausas and Fulani went to Alimi and told him to be their godfather and Alimi accepted their offer.

It was too late before Afonja got to know that they were planning to overthrow him. He was preparing for war to correct his wrongs, he wanted to set Ilorin free from Janmoo, he told Alimi to leave Ilorin with his men, Alimi refused, he said they can’t leave Ilorin, Alimi joined hand with the Janmoo to fight Afonja, the war broke out between Afonja and Alimi his close friend.

Afonja sent for Oníkòyí and some other warriors to come and assist him but they denied his request. He sent for Solagberu at Oke-Suna, but he did not answer him, he said he started it alone so he should finish what he started. Before Afonja knew what was happening, the war he was preparing for was already with him. They started to shoot their arrows at him. The arrow found on Afonja’s body was more than five hundred thousand. Afonja died standing on his foot, they were scared to move close to him thinking he might be performing some magic; the arrows were all over his body that there was no space on his body without an arrow; it was the arrows that don’t allow Afonja to fall. The brave one amidst them moved close to him and shot him another arrow; it was then that he was certain Afonja is dead. All the Yoruba armies have fled, no one to render assistance to Afonja.

They took Afonja’s corpse and burnt it after which Alimi went to Afonja compound and lure them that there was a little misunderstanding between him and his friend Afonja, that he was very sorry for what happened. Alimi rebuilt Afonja’s house, took the post of baale away from Afonja’s family, and became a baale. He was the first baale of their tribe.

Alimi later killed Solagberun that said he is not interested in the war between Afonja and Alimi, he beheads him in the open.

#naijabiography #nigeriahistorymatters