Ẹfúnṣetán Aníwúrà

 Chief Ẹfúnṣetán Aníwúrà (c. 1820s – June 30, 1874) was the second Iyalode of Ibadan and one of the pre-eminent slave traders in the 19th century Ibadan. Revered as a successful merchant and trader, her impact encompassed the political, military, economic and religious spheres of Ibadan. She was famous for being arguably the most powerful, and certainly, one of the wealthiest - Yoruba women that ever lived. She has been described by historians as an authoritarian leader, who often utilized capital punishment on erring slaves. This has been attributed to psychological breakdown resultimg from the death of her only daughter, and her inability to procreate afterwards.

Born in Ikija-Egba in the 1820s, Aniwura's family moved to Ibadan after the fall of Ikija in the 1820s. Her father, Chief Ogunrin, was a warlord from Ikija, while her mother was from Ile-Ife. Her entrepreneurial drive was reported as an inheritance from her mother, who was a petty trader. Aniwura's regular visit to the market alongside her other further enhanced her achievement as a trader. She was married multiple times, and had a child, whom she lost at birth. This event has been the subject of numerous historical writings, and has been attributed to influencing the latter parts of her life, both positively (in terms of focus) and negatively (in terms of ruthlessness).

According to Olawale Idowu, Aniwura's decision to migrate to Ibadan was mainly for two reasons: firstly, at the time, her cousin was a prominent leader in the city. Secondly, due to the enterprising nature of the town (Ibadan) at the time, in comparison to other locations, she could start a successful business there. She was reported to have had about two thousand slaves and multiple farms, exporting agricultural produce to Porto-Novo, Badagry and Ikorodu. Her major lines of trade were tobacco and slave trading. She also manufactured a local cosmetic product, Kijipa, that was transported to America for use. Her difficulty in child-bearing was the basis for her diligence in business, even though the adverse effect was her emotional instability, as having a successor was a major determinant of affluence at that time. She was often depressed and it became evident in her style of leadership. She maintained that no slave in her household should get pregnant, or get anyone pregnant, and instituted death as the penalty for defaulters. Isola (2010) revealed that during her lifetime, she had ordered the decapitation of 41 of her slaves for flouting her rules.

By the 1860s, she was made the second Iyalode of Ibadan. She was also made a patron of the Anglican Church in Ibadan for her involvement in strengthening Christianity in the community.

She was deposed as Iyalode by Aare Latoosa on May 1, 1874, for politically motivated allegations, despite paying all the fines levied against her.

Her authority within the community and opposition to the political views of the Ibadan de facto ruler, the Aare Ona Kakanfo (war-lord) Latoosa, led him to plot to execute her. This proved to be difficult due to her political position among the high chiefs. He paid-off Kumuyilo, her adopted son, to betray her and lead her to the place of execution. There are many theories on why Latoosa wanted Aniwura out of Ibadan. While some felt it was motivated by sexism and jealousy, other historians believe that it was simply because the city became too dependent on her, especially for military equipment, which was gotten on credit. Some writers argue that her failure to abide by the regulations of the Aare was what led him to get angry with her.

Aniwura was killed in her sleep by two of her slaves in 1874. They had been instructed to do so by her adopted son, Kumuyilo. Kumuyilo was in turn, bribed by Aare Latoosa, the ruler of Ibadan at the time. The motivation was posited to be that Latoosa felt threatened by her wealth and disobedience towards him.

Efunroye Tinubu (1810 – 1887)

Efunroye Tinubu (1810 – 1887), born Ẹfúnpọ̀róyè Ọ̀ṣuntinúbú, was a powerful Yoruba female aristocrat, merchant, and slave trader in pre-colonial and colonial Nigeria. She was a politically and economically influential figure in Lagos during the reigns of Obas (monarchs) Adele, Dosunmu, Oluwole, and Akitoye, helping the latter two Obas gain political power. She married Oba Adele and used his connections to establish a successful trade network with European merchants in slaves, tobacco, salt, cotton, palm oil, coconut oil, and firearms. She allegedly owned over 360 personal slaves.

She sold slaves to Brazilian and European merchants in violation of a 1852 treaty with Great Britain outlawing the slave trade in Lagos. Her economic hegemony over Lagos and secret slave trading resulted in her coming into conflict with British and rival Lagos merchants. She was exiled to Abeokuta under British pressure after plotting an unsuccessful conspiracy to remove British influence from Lagos. While in Abeokuta, she helped supply the city with amunition during its victorious war against the Kingdom of Dahomey, thus granting her the chieftaincy title of Iyalode in her honour.

She died in Abeokuta in 1887. The landmark Tinubu Square in Lagos, Nigeria was named after her and also has a statue of her. She also has a statue in Abeokuta, Nigeria.

Early life
Tinubu was born in the Ojokodo forest area of Egbaland. Her father's name was Olumosa. She was allegedly of Owu ancestry, either through her maternal or paternal side. Madam Tinubu was reportedly married multiple times. Her first marriage was to an Owu man. It bore two sons. After her Owu husband died, she remarried the exiled Oba Adele Ajosun in 1833 who, while visiting Abeokuta, was allegedly charmed by Tinubu. She moved with the exiled Oba to Badagry, which was traditionally the place of refuge for Lagos monarchs. At Badagry, she exploited Adele's connections to build a formidable business trading in tobacco, salt, and slaves.
Lagos.
The exiled Oba Adele was still in Badagry when his successor, Oba Idewu, died. Prince Kosoko, Idewu Ojulari's brother, was a major contender for the now vacant throne. Eletu Odibo, the chief kingmaker, thwarted Kosoko's aspiration and Adele was invited by him to become Oba again. Tinubu accompanied Adele to Lagos, but the Oba died 2 years later. After Adele's death in 1837, Tinubu reportedly supported Oluwole (her stepson) in his bid for the Obaship of Lagos over that of Kosoko's.
Oba Oluwole had recurring conflicts with Kosoko, who felt that he was the true heir to the throne. Consequently, Kosoko was banished to Ouidah. During Oluwole's reign, Madam Tinubu remarried one Yesufu Bada, alias Obadina, who was Oluwole's war captain and with the support of Oluwole, Tinubu and Yesufu's trading activities in Egbaland grew. 
When Oluwole died in 1841, Tinubu supported Akitoye (her brother in law) in his bid for the Obaship over Kosoko's. After Akitoye emerged Oba, he granted Tinubu favorable commercial concessions. Against the wish of his chiefs, Akitoye invited Kosoko back to Lagos and tried to placate him. Soon thereafter, Kosoko dislodged Akitoye from the throne. Considering Tinubu's alliance with Akitoye, she and other Akitoye supporters fled to Badagry when Kosoko became Oba in 1845. As a wealthy woman, Madam Tinubu was able to influence economic and political decisions during her time in Badagry. She tried to rally Akitoye's supporters to wage war against Kosoko. 

In December 1851 and under the justification of abolishing slavery, the British bombarded Lagos, dislodged Kosoko from the throne, and installed a more amenable Akitoye as Oba of Lagos. Though Akitoye signed a treaty with Britain outlawing the slave trade, Tinubu subverted the 1852 treaty and secretly traded slaves for guns with Brazilians and Portuguese traders. Further, she obtained a tract of land from Akitoye which now constitutes part of the present-day Tinubu Square and Kakawa Street. Later, a conflict developed between Tinubu and some slave traders including Possu, a Kosoko loyalist. Consequently, Possu, Ajenia, and other traders tried to instigate an uprising against Akitoye because of Madam Tinubu's influence in Lagos. In the interest of peace, Benjamin Campbell, the British Consul in Lagos, asked Akitoye to exile Tinubu. After Akitoye died, Tinubu returned to Lagos and gave her support to his successor, Dosunmu. Under Dosunmu's reign Tinubu had a massive security force composed of slaves and she sometimes executed orders usually given by the king. As a result, Dosunmu grew wary of her influence in Lagos. A new development was the colonial government's support for migrants from Brazil and Sierra Leone to settle in Lagos. Many of the migrants, also called Saro and Aguda, were favored by the British in commerce and soon began dominating legitimate trade in Lagos.

In 1855, when Campbell traveled to England, Tinubu tried to influence Dosunmu to limit the influence of the returnees. Dosunmu was noncommittal to her request and consequently, Tinubu was alleged to have played a part in an uprising against the returnees in which her husband, Yesufu Bada, was a major participant. When Campbell returned in 1856, he asked Dosunmu to banish Tinubu. In May 1856, Tinubu was banished to Abeokuta.

In Abeokuta, Madam Tinubu traded in Abeokuta and supplied Abeokuta with munitions in the war against Dahomey. Her activities in the war earned her the chieftaincy title of the Iyalode of all of Ẹ̀gbá land. While in Abeokuta, she allegedly opposed colonial policies in Lagos. In 1865, a fire engulfed the shops of some traders including some of her properties in Abeokuta. This doesn't appear to have weakened her financially, however. Tinubu became involved in Abeokuta king-making activities as well, supporting Prince Oyekan over Ademola for the Alake of Egbaland's title in 1879. Tinubu appears to have had another marriage with one Momoh Bukar, an Arabic scholar. Momoh's children from other wives later adopted the Tinubu name.

Kofo Abayomi

 

Lagos Lawyer, Moronfolu Abayomi was shot dead in a Lagos courthouse at the Tinubu Square, on August 25, 1923, three months and 15 days after his wedding day.

Abayomi's killer was a popular Lagos entrepreneur and "big boy”, Duro Delphonso, from the renowned Delphonso family.

Delphonso was having a legal battle with his Insurance Company and the case was taken to court. The Insurance Company then hired a young and vibrant lawyer, Barrister Moronfolu Abayomi.

As the case proceeded, the young barrister was able to prove clearly that Delphonso committed arson on his home and business in order to defraud the Insurance Company.

On August 25, 1923, when Delphonso was being led out of the court to begin his prison sentence, the convict shot Abayomi with a revolver and turned the same gun and shot himself.

Barrister Moronfolu Abayomi died from excess blood loss while he was in transit to the hospital. The bullet had penetrated his lungs.

Delphonso himself was hospitalised, but the Lagos “big boy” refused to be treated and died six days later on August 31, 1923.

The Barrister’s young widow, Oyinkansola was devastated and refused to love any man again until six years later, in 1929, when a young doctor, Kofoworola John showed her a love greater than her late husband’s and asked for her hand in marriage.

Oyinkansola would agree to get married only on one condition: that Kofoworola John bore the name of her late husband, that is Abayomi, and relinquish his own name – John. Surprisingly, he agreed and they got married the next year in 1930.

They would be married for the next 48 years until Sir Kofoworola Abayomi’s death on January 1, 1979. He was 82. Lady Oyinkansola Abayomi would live to the ripe old age of 93.

The Kofo Abayomi Street in Victoria Island, Lagos, is named in his honour.

The Walls of Benin

 The Walls of Benin are a series of earthworks made up of banks and ditches, called Iya in the Edo language, in the area around present-day Benin City, the capital of present-day Edo, Nigeria. They consist of 15 km (9.3 mi) of city iya and an estimated 16,000 kilometres (9,900 miles) of rural iya in the area around Benin. The 'walls' of Benin City and surrounding areas were described as "the world's largest earthworks carried out prior to the mechanical era" by the Guinness book of Records. Some estimates suggest that the walls of Benin may have been constructed between the thirteenth and mid-fifteenth century CE and others suggest that the walls of Benin (in the Esan region) may have been constructed during the first millennium CE.

Depiction of Benin City of 1668. In the center there is a wall-like structure, which probably is the walls of Benin.

Construction

Estimates for the initial construction of the walls range from the first millennium CE to the mid-fifteenth century CE. According to Connah, oral tradition and travelers' accounts suggest a construction date of 1450-1500 CE. It has been estimated that, assuming a 10-hour work day, a labour force of 5,000 men could have completed the walls within 97 days, or by 2,421 men in 200 days. However, these estimates have been criticized for not taking into account the time it would have taken to extract earth from an ever deepening hole and the time it would have taken to heap the earth into a high bank. 

Description

Benin in 1897

The walls were built of a ditch and dike structure; the ditch dug to form an inner moat with the excavated earth used to form the exterior rampart.

Scattered pieces of the structure remain in Edo, with the vast majority of them being used by the locals for building purposes. What remains of the wall itself continues to be torn down for real estate developments.

Ethnomathematician Ron Eglash has discussed the planned layout of the city using fractals as the basis, not only in the city itself and the villages but even in the rooms of houses. He commented that "When Europeans first came to Africa, they considered the architecture very disorganised and thus primitive. It never occurred to them that the Africans might have been using a form of mathematics that they hadn’t even discovered yet.

Queen Idia of Benin kingdom

 Idia was the mother of Esigie, the Oba of Benin who ruled from 1504 to 1550. She played a significant role in the rise and reign of her son, being described as a great warrior who fought relentlessly before and during her son's reign as the Oba (king) of the Edo people. Queen Idia was instrumental in securing the title of Oba for her son Esigie following the death of his father Oba Ozolua. To that end, she raised an army to fight off his brother Arhuaran who was supposed to be the Oba by right and tradition but was subsequently defeated in battle. Esigie’s mother became the 17th Oba of Benin.

Bronze Head of Queen Idia, one of four from the 16th century (Ethnological Museum of Berlin)

Esigie instituted the title of iyoba (queen mother) and conferred it on his mother, along with Eguae-Iyoba (Palace of the Queen Mother). Queen Idia became more popular when it was decided that her face should be used as a sculpture to represent a Nigerian Festival FESTAC ‘77, that was how the face of the Queen Mother came into art till present date. She was supposed to be killed after the crowning of her son as the Oba, according to the then tradition but her son Esigie secretly took her to hiding in a room which was to be entered by only those authorized to do so, he did this in order to protect her from being killed and it worked until he was able to make changes to the tradition which cancelled that law, after that Queen Idia returned freely to the palace and ruled together with her son helping him fight spiritually and physically over his enemies which helped him during look is reign as Oba, before she died, she trained her son's wife in her ways so her departure would be met unnoticed, with this one might be able to say that she is a beautiful art to be studied.

HISTORY OF ITSEKIRI

 

Part One 

By Oritsegbubemi Adrian Edema 

EARLY RECORDS

Professor Saburi Biobaku, the chairman of the Yoruba Historical Research in his book titled "Odu" volume 4 said “ The history of the WARRI Monarchy and the ITSEKIRI People history is one of the best documented in NIGERIA, beginning from the great YORUBA migrations of the 12th Century." He said this, in reference to the great migration of the 9th to 12th century that saw the movement of Yoruboid speaking people and communities from various parts of what makes up the Yoruba people today to the current location of the Itsekiri people and some part of the lower Niger.

This can be substantiated from the History of Ureju, Omadino and other communities that made up what the Itsekiri people called Aborigines communities. They all trace their migration from various Yoruba areas to their current location around the 9th to 12th century. We also have some of the Okotomu Irigbo people that trace their Origin from Igala land. This migration form the earliest records of the history that shape what is know today as the Itsekiri history.

When these migrant moved down to their current location, did they meet anyone on ground? It is of interest to note that Sir William Moore in his book "The History Of Itsekiri" page 22 had this to say “When the Kingdom of Iwere was founded, there was no nation or tribe known as the Sobo on the coastline of Warri River, nor was there any settlement on the land besides those of Ode Itsekiri. However, there were of course the four large Sobo towns far away in the hinterland and as already stated, Ugo, Agbassa-Oto, Iyede and Ughelli, the people of which had all come from Benin at different periods." From the above account of William Moore and other collaborative information from the various itsekiri aboriginal communities, it is easy to come to the conclusion that the Itsekiri were the first people to settle in their current location.

For us to have a more in-depth understanding of this, let us take a peep at the records on the division of Benin Kingdom as recorded in pre colonial times. It is pertinent for us to note that the word Benin was for long used in reference to geographic location made up of various ethnic groups not an ethnicity of people.

John Leighton Wilson 1856, Page 192 in his book "Western Africa: Its History, Condition, and Prospects" has this to say about Benin “Many years since the kingdom was divided into two minor provinces, one of which is still known as Benin, and the other as Ware.  the capital of Benin, covers a large extent of ground, but does not contain, according to Captain Adams, more than 15,000 inhabitants. The town and island of Ware, which is the principal sea-port and commercial depot of the kingdom, has a population of something like 5000 inhabitants." From the above, we can deduct that Warri (Iwere, Oery, Aweri, Itsekiri) was once an important part of Benin.

Let us take a look at the account of the early Portuguese that came to that region.

 

In A.t.t. Livro das Ilhas (fol. 6lv.-62r. 20 March 1500) the Portuguese said “We arrived  Oeyre, a port of Benin on the 6th day of March 1486." The name of this port occurs several times in documents of this period with variant spellings that makes it clear that the Portuguese were using the local name (A.t.t . Corpo Cronologico 1.20.127.19 Nov. 1516), Ovyere, Oere.

From the early record, it is easy to say with confidence, that most of the people that made up Warri Kingdom and the Itsekiri nation came from the South West of Nigeria and settled in an area later known as Benin which has Iwere (Ovyere, Oere, Oeyre) as its principal port.

 

THE LANGUAGE

The people we call itsekiri today, have they always spoken this same language as they do today?  In the History of Itsekiri by William Moore 1936, we were told that when Prince Ginuwa left Benin to Warri, he changed the name of the people's language to Itsekiri in honour of the leader of the people he met called Mr Itsekiri. If we were to accept this as said, it meant that the people spoke a language before Ginuwa arrived, we don’t know the name of the language but we know Ginuwa changed the language name. In order to help us identify the type of language we will have to rely on historical record from that period.

In 26-12-1640 Columbin de Nantes, Report to Propaganda Fide: proposes a mission. Father Columbin's has this to say about the language of the inhabitants of Benin: “In this kingdom the people are very easily led to embrace the Faith, and priests can live here with greater ease than in other parts of Guinea because of the healthy climate, the fertility of the soil and because the people are more generous. Their language is simple: it is called the Licomin language and is universally used in these parts, just like Latin in Europe”. A.S.C Lettere di Germania, Francia, Fiandraea, Inghilterra, 1641. vol.83. fol. 379-80. "Licomin' was a vague name for the inland Yoruba-speaking peoples.

Interestingly, there are still remnants of the Olukunmi (Licomin) speaking people. Their language is closely related to the Itsekiri language than the Western Yoruba language. Let us also see what an eye witness has to say about the language of Warri and Benin in the 18th century.

In Memoires du capitaine Landolpe, contenant l'histoire de ses voyages pendant trente-six ans, aux cotes d'Afrique 1820 Jean Francois Landolphe [(1747-1825)] Said "In the past, Owhère and Benin were one kingdom. ….. The language and customs of the two states are the same. There is however this difference that the king of Owhère does not make any human sacrifice that there are three classes of nobility in Benin, and only two in Owhère."

It is important for us to note that Jean Francois Landolphe a French captain came to Warri in 1768 to set up a French colony in Warri. He had regular visit to both the king of Warri and Benin and lived in Warri up till 1789. His memo was published into the above mentioned book shortly before he died. So his accounts or Benin and Warri can be accepted as eyewitness report.

From the letter of Father Columbin's above and the eyewitness account of Captain Landolphe, we have been able to have a better knowledge of the historical background of the Itsekiri language. We can confidently say that the Itsekiri have always spoken a language close to what they speak in this modern day,  Yoruboid language.

 

LOCATION OF WARRI KINGDOM

Let us dive into historical records to see what was written about Warri Kingdom location. 1571-4 mission to Warri 1620 Pedro da Cunho: Ad limina report stated “Besides these three islands, there is a town of Christians on the continent in the kingdom of Warri, called St. Augustine, because its people first received the Faith from religious of the Hermits of St. Augustine. One of them, called Brother Franciscus a Matre Dei, baptized the present king at the time he was still a prince and successor designate. He gave him the name Sebastian, after the then king of Portugal. That religious was a truly apostolic man, and had such authority over the barbaric people that in front of them, to the great amazement of all, he destroyed a tree that was very popular for incantations and diabolic superstitions among them. For they thought it would be impossible for their gods to put up with such an insult and that the religious himself who was the author of the insult could survive unpunished, as he did. After this religious went back, the bishops of that time agreed to send a priest to the king to reside with him and exercise the work of pastor”.  

Diogo da Encarnação: Appeal for priests  27-9-1584 read “There is another king in Rio Forcado [ Warri] who is already Christian, but is calling for priests, because he has none in his kingdom.  The record of Diogo do SS. mo Sacramento: 14-12-1584 read “There is another king of what is called Rio Forcado, which is in alliance with the Priester John and Congo, who is already Christian. He also calls for priests so that they can do baptisms in his kingdom.”

The above are some of the earliest recorded history on this part of West Africa and everyone of them identified Warri as an independent kingdom.

Do we have idea of the boundaries of the Kingdom of Warri? The ancient boundary of kingdom of Warri covers both bank of Benin River down to river Calabar. This we can see from John Barbot 1682 and extract from Captain Landolphe Memo 1820 below.

John Barbot (1678 – 1682)  A description of the coast of North and South-Guinea; and of Ethiopia Inferior , vulgarly Angola :being a new and accurate account of the Western maritime countries of Africa in six books London 1732.

In this chapter I shall speak of the kingdom of Ouwere or Forcado, and of the coast from cape Fermosa, where the Ethiopian gulph or bight of Guinea commences, to the river of new Calabar or Calbary. Captain Okro September 1786 (Captain Okro is Chief Okorodudun, a Chief Of Ogiame Erejuwa I A.K.A Sebastiao Manuel Octobia 1760–1795). Landolphe’s memoirs “The sovereign of this state owns not only both banks of the Benin river but also all the rivers of these parts as far as the tributaries of the Calabar”.

 

In part two we are going to look at the foundation of the kingdom, a critical look at Prince Ginuwa from the Benin and Warri historic records, the spread of itsekiri people and the infusion of some other tribes into the Iwere race.

October 1 was also the anniversary of the disappearance of Saibu Ayinde Bakare. The popular Juju musician, Ayinde Bakare, disappeared exactly 50 years today. He was born in 1912 in Lagos but his father was from the Balogun Ajikobi family of Ilorin and for 37 years, he entertained a cross section of fans every where

 

It was Sunday, October 1, 1972 and Ayinde Bakare and his Band had a day gig at a wedding event at Isale-Gangan area of Lagos Island and was also billed for a night engagement at Ijebu-Ode. As it was  usually the case, some members  of the Band had gone ahead to Ijebu-Ode  to set up for the evening event while the Lagos show was going on. It was while the Band was on break that the unthinkable happened. It was believed that Ayinde Bakare retreated to the backstage during the break  when some unknown persons reportedly invited him for some discussions away from his Band members and he was never seen again. Some initially thought that he had left with a woman for an amorous hook up when he did not come back after the break and his deputy, Ayanniyi Atanda took over the leadership and they completed the gig. When he did not come back, some thought he had gone ahead to Ijebu Ode only to get there and not finding  him there. All efforts to locate him proved fruitless until a few days later.

Meanwhile on Wednesday, 4th October 1972, the police had found a body floating on the Lagos Lagoon near Bonny Camp in Victoria Island and the police who found the body were unable to connect the body they had found  with the missing musician. The body was dumped among other unclaimed bodies and was given a mass burial by the Lagos City Council at the Atan Cemetery. 

His son Shina, also a musician  received a telegram at where he was in Gongola from his mother and he returned to Lagos to join others in the search for his father. When he arrived, he was able to inform police that his father had a tattoo on the inner part of his right hand with the inscription A.S. Bakare and this immediately jumped into the mind of the police officers who found the floating body that was buried in the mass grave at Atan cemetery.

The body was exhumed and his son was able to identify his father’s body and it was released to the family for a decent burial but not before an autopsy was carried out. The Consultant Pathologist, Dr. Nasirudeen Olaseni Akinlade (RAO Hospital, Surulere) put the cause of his death as drowning. There were a few theories as to how he met his death. 

The autopsy showed that he drowned but how ? I met an elderly man in the 90s who knew him when they were growing up. He believed that when the band was on break, he needed to go to the toilet and he went to do it by the sea and was probably swept away  by the waves while he was not concentrating. Some claimed that he loved women and among those he slept with were married women and probably an aggrieved husband planned his death and to his family, he had problems with some members  of his band who probably killed him. This was what came out before the coroner’s inquest set up by the government to unravel the circumstances of his death, the Coroner, Mrs. Grace Akinboboye, commenced her assignment on Monday, April 30th, 1973. 

One of Bakare’s wives, Risikat Dabiri, told the Coroner that she suspected two members of Bakare’s Meranda Orchestra. She said she witnessed the quarrel between the two and her husband over the sharing of 60 naira engagement proceeds. She further buttressed this by claiming that the Band was still playing at social events while their leader was missing.

A former deputy leader of Bakare’s Band, Daniel Akinola and two serving band members (Ayanniyi Atanda – current Band deputy leader and Michael Gasper a drummer of the Band) were the principal suspects that appeared before the Coroner. Daniel Akinola claimed he saw Bakare last in May 1972 (5 months before his death); the Coroner however ordered him to be present daily until the Inquest gave its verdict. For Atanda who admitted that he directed the sharing of the Band’s Isale-Gangan engagement proceeds, he was ordered to be detained for perjury. In his own case, Gasper who was accused of wishing Bakare dead in previous utterances denied such wish to his ‘guardian’.

The coroner found that Ayinde Bakare died from drowning and cast suspicion on two members of his Band who had complained about being underpaid, but said there was no incontrovertible evidence as to their involvement. She was convinced that the principal suspects knew more than they revealed about the death of Bakare. ‘It is my confirmed opinion that both Atanda and Gasper knew more about the case than they revealed before the coroner and same goes for Daniel Akinola who testified before me with a smearing contemptuous face, telling nothing but lies,’ Mrs. Akinboboye ruled.

The inquest was unable to report on who killed him because of lack of evidence. Only God knows whichever of those theories contributed to his death. His death still remains a mystery up till today and may he rest in peace.

Been meaning to write a post on Yoruba theatre, TV etc, the parent of an ungrateful Nollywood then I saw the below, thank you to the writer.

 

On this day in 2018, Odolaye Bàá Waki wrote:

Aláwàdà Baba Sala. 

Baba Sala was one of the very few giants that laid the foundation for the present day Nollywood - literally with their own blood, sweat and tears. Yes he was! Sadly, few folks remember this because we are conveniently forgetful. It happens. We forget. And then we wait for something else to happen. I remember Chief Hubert Ogunde, Oyin Adejobi, Kola Ogunmola, Dúró Ladipo, Ade Love, Akin Ogungbe, Ayoxx Arisekola, Lérè Paimo, Ishola Ogunsola, and a few others.

And if Ogunde was the Nigerian Bela Lugosi, Moses Adejumo Olaiya alias Baba Sala certainly was the Nigerian Benny Hill. Not only was he the hardest working man in Nigerian showbiz at that time. He had a musical band, a theater group, a string of other businesses and he still toured all year round.

Baba Sala for a long time was the standard bearer for Yoruba comedy in his appearance, props and in those rough, family-friendly sketches. The ubiquitous tobacco pipe that was never lit, the stained teeth to create the illusion of a missing tooth, the powdered hair to make him look the part of an older man, the outlandish bowties, the self-deprecating jokes and the full garb of buffoonery - all made him Nigeria's first indigenous, professional clown. His supporting cast of Adisa, Kariile, Arikuyeri, Emily, Okondo, Baba Lẹgba added some unexplainable pizzazz to his productions. 

Every other comedian that followed Baba Sala copied his routine even to the peculiar styling of his stage name. There was Dogo Baba Kafi, Ojo Ladipo Baba Mero, Jinadu Ewele baba Sakaworo and even now as a non-comedian Odolaye Aremu baba Waki. And there was Jagua that got it all down pat too! 

He was one of the first millionaire actors with his well established Alawada conglomerates. Hotels, Cinemas, movies, recordings, TV, Radio shows and restaurants. A tireless performer. He even had his own distinct theme music when the 'Awada Half hour' was on in the early 70s. I vividly remember the opening montage- Baba Sala sitting on a heap of sand just behind a 6-wheeler or what we called a Tipper back then. The truck suddenly dumped its load quite unaware of a stowaway in the rear. Baba Sala came down violently with the load of sand. The tipper moved and Baba Sala in a slapstick routine dusted himself and ran after the speeding lorry.

Baba Sala was awesome at the height of his career making movies and shows for TV. It was only the ruinous 'Nigerian factor' that eventually did him in. However his ingenuity, and pioneering spirit can never be taken from him. Therefore it is of utmost importance for every comedian in Nigeria today making a livelihood out of humor to give due props to Chief Moses Adejumo Olaiya. For his vision, entertainment and business template, inarguably are partly what's Nollywood today! 

Baba Sala is definitely a first ballot lock for the Ìjẹ̀sà Descendants Hall Of Fame behind Ogedengbe Agbógungbórò, Fabunmi Okemẹsi, Ọtọlorin, Lawrence Omole, IK Dairo, Àjànàkú, Haastrup, Aróhunràlọ́jàọba just to name a few. Moses Adejumo Olaiya unfortunately is no more. He has since passed on to eternal greatness, such that a venerable fool suffering dementia can never attempt to forget him!

Folorunsho Adisa 

As a child who does not remember Baba Sala🤣

Nollywood belongs to Nigeria, so has proven itself unable to even do basic Yoruba language films. Its plot lines are a testament to the colonial mentality of its producers, editors etc.

There's a huge market for well made Yoruba films. Movies that showcase Yoruba culture, language and worldview in its authentic form. The makers of Anikulapo and the other recent Yoruba films should build on them and make more. As Netflix and YouTube has shown there's a hunger for your product. 

#ProudlyYoruba

History Of Ondo-Ekimogun

The history of Ondo-Ekimogun sprang from the Palace of Alaafin of Oyo in the ancient city of Oyo when the wife of Alaafin Oba Oluaso bore him twins a male called Orere and a female also called Olu which is forbidden in the palace of every Oba in Yoruba land. The then Alafin of Oyo love the twins mother called Olori OLu so much and on hearing the news of the twins he lamented that this is a mysterious child "ese-omo-re" which later transform to Osemawe as Oba's title in Ondo kingdom.

The Alafin Oba Oluaso ordered that the twins and their mother be taken out of Oyo, he also gave instruction that one stroke of facial mark should be cut on each cheek of the twins as kese or ibaramu mark will cause agony for them on their journey. The single facial stroke mark became an established custom in Ondo town till today. Olori Olu and the twins were accompanied by the Alafin of Oyo warrior's leader called "ija" or " Uja" to a place called Epin.

They later return to Oyo after the death of Alafin Oba Oluaso in 1497 AD. The new Alafin Oba Onigbogi also ordered them out of Oyo in 1498 AD with Alaafin warrior leader to the direction of Ile-Ife. They continue the journey until they reached a place called "Ita Ijama" from where they also arrived at Epe where Iyanghede of Epe received them with joy. This is how Ondo are referred today as "Ekimogun ara ita ijama, a fi ide agogo m'omi".

After a brief stay at Epe they desire to look for a permanent settlement. As they left Epe they arrived at a place which is today called Ile Oluji. Where Olori Olu Alafin wife slept for days and did not wake up " Ile ti Olu sun ti ko ji". After another short stay Olori Olu and Princess Olu the female twins left the town with one Ogunja from Epe leaving Prince Orere behind in Ile oluji and continue a journey until it ended at the foot of a hill known in Ondo up to the present day as "Oke Agunla." This is also how Ondo are referred today as "Opon inu odi Ogunja." At the hill they spotted a smoke rising from below, they followed in that direction down the hill and met a man whose named was Ekiri neither farmer or a hunter. 

Ekiri later lead them to a place called Oriden where they tried to stick their yam stick unto the ground prove futile as instructed by an Ifa Oracle before they left Epe. They were happy and exclaimed "Edo du do to Edo do to Idi edo" and finally transform to Ondo in 1510 AD. Princess Olu the female twins finally became first Oba Pupupu of Ondo in 1516 AD while Prince Orere the male twins became the first Jegun of Ile Oluji.

The other historical facial marks are cut unto the right breast of the descendant of past Osemawes from the male lineage and the rights to Otunba title are from both lineages. All Otunbas title bearers in Ondo are headed by the Olotu Omo-Oba in Oke-Otunba quarters in Ondo kingdom. The Ondos are known to be Traders, farmers or produce merchants, their staple food is Iyan made from yam and they have their own peculiar dialect and very hard working. It must be noted however that Ondo emigrants settlers also founded towns like Igbado, Igbindo, Ajue, Igburowo, Odigbo, Oro, Imorun, Ilu Nla, Erinla, Igunshin, Araromi, Araromi Obu, Ajebandele, Agbabu, Oboto, Bolorunduro, Fagbo, Tekuile, Owena, Oke-Opa, Aiyesan, Laje, Oka, Oke-igbo and etc. The Ondo warriors of that time are Ago, Taagba and Jomu-Nla known as High Chief Jomu till today and that chieftaincy title are family hereditary.

The first Osemawe palace was built by Oba Airo first son of Oba Pupupu who became Oba in 1530 AD. Oba Adeuga Fidipote 11 built the first modern palace in Ondo when he became Oba in 1935 AD while Oba Festus Ibidapo Adesanoye - Osungbedelola 11 built the best recent Oba's palace in Ondo when he became the 43rd Osemawe of Ondo Kingdom in 1992. The Ondo chieftaincy title are The Iwarefa, Ekule, Elegbe, Otu headed by the His Highness Osemawe while Upoji female chiefs headed by the Her Highness Olobun Oba Obirin in Ondo Kingdom. Popular festivals in Ondo are as follows, Odun Oba, Odun Ogun, Odun Oramfe, Odun Moko, Obiton and etc.

The Ondos embrace Roman Catholic Christianity in 1875 under the CMS Missionary worker Rev. Bishop Phillips and accepted by Oba Ayibikitiwodi while Oba Jimekun accepted the CMS Anglican Communion in 1884 and Islam in 1888. The first Ondo Rev. Father John Akinwale was ordained in 1947 while the first Ondo Anglican Bishop was Rev. D.O. Awosika and Rev. T.O. Olufosoye was the first Archbishop of the Anglican communion of Nigeria while Alhaji Muhammed Alimi was installed the first Imam of Ondo in 1888. In conclusion The Ondos are known for a pride, proud of what they represent and very stubborn

𝙏𝙝𝙚 𝙊𝙨𝙤𝙜𝙗𝙤 𝙒𝙖𝙧 𝙤𝙛 1840

 

After the Fulanis systematically captured and made Ilorin their territory, they sacked the old Oyo Empire in 1835/1636 . 

They were still not satisfied with their victory; they wished to extend their rule deep into the heart of Yoruba land. Thus in 1840, they set to capture Osogbo , a Yoruba town. The Fulanis, under the command of Ali , the Hausa balogun of Ilorin, laid siege on Osogbo. 

When the king of Osogbo realized that the Ilorins were too strong for the Osogbo army, he summoned the Ibadans for help. Ibadan immediately sent some auxiliaries to Osogbo under the command of Obele alias Mobitan , and Alade Abimpagun. As this force could not stop the Ilorins, another contingent was sent to Osogbo under a more experienced leader. But still the Ilorins won every battle and gained more ground.

When Ibadan realized that the Ilorins were becoming more threatening to Yoruba land, they sent a large and stronger force under Balogun Oderinlo to crush the intruding forces and Jammas of Ilorin . When Oderinlo and his men arrived at the battlefield, they realized that things had gone worse than they thought. 

They could not show their faces in the open field for the fear of the Ilorin horses, and for about 20 days after their arrival at Osogbo, they could not fight outside the town thickets. Oderinlo suggested that Elepo, a brave Ibadan warrior was badly needed at the war-front. Elepo had been rejected by the war-chiefs of Ibadan for his actions at the late Agbamaja expedition. 

As soon as the message from Oderinlo reached Ibadan, the Bashorun wished he could send Elepo to Osogbo but could not go against the wish of other war-chiefs. The Bashorun gave Elepo a cow to worship his god, Ori , and pray for the victory of Ibadan at the war-front.

At the war-front, the Ibadan could not attack the Ilorins during the day because Osogbo was practically in a plain and the Ilorin horses might have advantage of them with disastrous results. 

They decided to attack at dusk when the Ilorins would no longer be able to use their horses. About 2:pm, the well prepared Ibadan army left the gate of Osogbo for the battlefield. They were to keep a strict watch and arrest anyone suspected to be a spy. 

About a mile from the Ilorin camp, they halted and arranged the order of the attack. 

The Osogbo army and the earlier auxiliaries were to handle the center of the battlefield, chiefs Abitiko and Labuju were to command the right wing, Balogun Oderinlo with the rest of the Ibadan war-chiefs were to form the left wing of the army. The Ilorin camp was then attacked at midnight. The watchword was “ Elo ni owo odo? ” (How much is the ferry fare?). 

The reason this watchword was chosen was because the river Osun had to be crossed in entering Osogbo from the south, and anyone who could not tell this was likely to be an enemy.

Stampede engulfed the Ilorin camp as the Ibadan army set it on fire. The Ilorins could not offer the slightest resistance; they were smoked with the gunpowder of the Ibadan guns. 

This attack was a success for the Ibadan. Some Ilorin war-chiefs were captured in the attack. Prominent ones were:

1. Jimba the head slave of the Emir;

2. One of the sons of Ali the commander in chief;

3. Chief Lateju;

4. Ajikobo the Yoruba Balogun of Ilorin.

The first two were released while the latter two, being Yoruba by birth, were regarded as traitors and were executed. This was a huge victory for the whole of Yoruba land.

After the Osogbo victory,

Ibokun, an Ijesa town not far from Osogbo was taken by the Ibadans for being an ally of Ilorin.

After this war, Ìbàdàn later became a force building a formidable war machinery than later prosecuted many other wars with resounding victory.

Notable among the wars was the KIRIJI WAR where the Ibadan warlords formed a historic alliance with the Igbajos. Even though Igbajo became the war front for many years that the war lasted, it was never captured by the raging Ekiti parapò warriors. Rather it was a place where many of them met their Waterloo.

Notable among the warriors were Fabunmi Okeemesi, Ogedengbe Agbogun gboro of the Ijesas, Apasikoto pasigegele of Igbajo and Latoosa of Ibadan to mention a few. There were many more great warriors of the time. 

It's worthy to note that the KIRIJI WAR was the last war in Yoruba land. It's also recorded as the longest native war between in Africa. 

Since then the Yoruba people have continued to build strong bonds among themselves and they have sustained the peace. 

We must continue to tell our children the history of the Yoruba people and the bond which our father had built so that we can continue to see ourselves as one. If the Ibadan people can sacrifice their lives for the people of Osogbo in other to safe other towns and villages in Yoruba land and in essence the carnage of innocent people were prevented, then, we the modern Yorubas have no reason to divide ourselves for political reasons or any reason at all.

 Cc: African ancient history

#nigeria #africanhistory #africa #BlackHistoryMonth #blackhistory #yoruba

THE RISE AND FALL OF THE OLD OYO EMPIRE

The Old Oyo Empire was a notable Yoruba empire composed of what is today known as Benin and Western Nigeria. It rose through the outstanding organisational and administrative skills of the Yoruba people. Wealth was gained from trade and its powerful cavalry. It was one of the foremost and powerful political states in the entirety of West Africa from the mid-7th century to the 18th century. It holds sway not only over most of the other kingdoms in Yoruba land but also over nearby African states, notably the Fon Kingdom of Dahomey in the Modern Benin Republic.

The origin of the Old Oyo Empire lies greatly with Oranmiyan, the last Prince of Oduduwa. He was the last born of the Yoruba kingdom of Ile Ife. Going back memory lane, the Yoruba race is said to have originated from Oduduwa. According to legend, Oduduwa had only one son ‘OKANBI’ who in return gave birth to seven children out of which proceeded Oranmiyan, the last prince of Oduduwa, who became the ancestral father of the Old Oyo empire.

The Old Oyo Empire had its headquarters stationed at Oyo-Ile between (1300-1535) and (1600-1896). The common language of the people of the Old Oyo Empire was mainly the Yoruba language while the main religion was Traditional religion, Christianity and Islam. The Empire was ruled by Alaafin Oranmiyan, Oba Adeyemi Alowoloda 1.

The Old Oyo Empire had a strong legislative government comprising the Oyo-Mesi and Ogboni who both checkmate the activity of the Alaafin. Its landmass spread across 150,000 km2 (58,000 SQm)

The history of the Old Oyo empire cannot be complete without mentioning its mythical origin.

MYTHICAL ORIGIN

The mythical origin of the Old Oyo Empire lies with Oranmiyan as earlier noted, who was the last prince of the Yoruba kingdom of Ile-Ife. In an attempt to launch a punitive raid on their neighbours for insulting their father Oduduwa the first Ooni of Ife, Oranmiyan and his brothers launched an attack against them. However, in the course of the attack, a quarrel ensued between them and this led to a split up between their armies which led Oranmiyan to wander about the wilderness of the southern shore until reaching Bussa.

While at Bussa, the local chief there entertained him and his armies and later provided a large snake with a magical charm attached to its throat. The chief instructed Oranmiyan to follow the snake wherever it leads and stops. The snake led him to a place and stopped there then disappeared after seven days.

Consequently, this was the site where Oranmiyan founded Oyo and thereafter made a new kingdom there then he became the first ‘Oba’ which means king or paramount ruler with the title ‘Alaafin of Oyo’.

NOTABLE PERIODS OF THE OLD OYO EMPIRE

The following are notable periods of the old Oyo empire;

1. THE EARLY PERIOD（12th-1535）

At this period Oranmiyan who was the first king was succeeded by Oba Ajaka who was deposed of the throne because of a lack of Yoruba military virtue. The leadership was then conferred on Ajaka’s brother ‘Sango’ who later became the deity of thunder and lightning. Ajaka was later restored after the death of Sango but this time his rule was more oppressive and warlike.

2. THE IMPERIAL ERA

Under this era, the Yoruba of Oyo went through an interregnum of 80 years as an exiled dynasty after being defeated by the Nupe. They later re-established Oyo as a more centralized and expansive government, spreading over a vast empire. The Old Oyo empire spread tremendously and thus became the most populous kingdom in Yoruba history.

3. ZENITH ERA

By 1680, the Oyo Empire spanned across over 150,000 square kilometres. It reached the height of power in the 18th century. It was held together by mutual self-interest.

4. DECLINE ERA

The Oyo empire began to decline in early 1754 with the dynastic coup sponsored by the Oyo Prime Minister ‘’Gaha‘’. Gaha in his quest for absolute power, conspired with the Oyo-Mesi as well as the Ogboni to force four successive Alaafins to commit ritual suicide after they had been presented with the symbolic parrot’s egg.

THE RISE AND FALL OF THE EMPIRE

From 1650 onward, the old Oyo empire entered a period of expansion, where it extended its rule over most communities between the Volta River in the west to Benin and the Niger River in the east. The height of Oyo’s militaristic expansion was in 1748 following the subjugation of the kingdom of Dahomey, which occurred in two phases (1724-30 and 1738-48). The empire then began trading with European merchants on the coast of the port of Ajase (Porto-Novo).

The increase in wealth brought about conflicts among the political leaders. A bitter civil war took place during the reign of Alaafin Abiodun, who after defeating his opponents pursued a policy of economic development based primarily on the coastal trade with European merchants. His sole focus on the economy weakened and neglected the military, causing in effect a weakening of the central government.

During the colonial period, the Yoruba were one of the most urbanized groups in Africa with about 22 percent of the population living in large areas with a population exceeding 100,000 and over 50 per cent living in cities. The collapse of the Old Oyo Empire also allowed for former Protectorate states such as Ibadan, Osogbo and Ogbomoso to flourish and develop as independent entities. 

BIOGRAPHY OF Sikiru Ololade Ayinde Balogun, MFR

 BIOGRAPHY OF Sikiru Ololade Ayinde Balogun, MFR, 

(February 9, 1948 – December 16, 2010) better known by his stage name Ayinde Barrister

He was a Nigerian born Yoruba singer songwriter and music performer. He is regarded as one of the pioneers and revolutioneers of Fuji and Were music. After his first break into music in 1965, Ayinde Barrister went on to release over 146 studio albums. Ayinde Barrister was born to the family of Salawu Balogun of Ibadan, his father was a butcher, and while his mother Alhaja Shifau Odee Oshodi Was a trader. He had his early education at Muslim Mission School and the Model School, Mushin, Lagos. He later studied typing and other commercial related classes at Yaba Polytechnic. Ayinde Barrister started playing music at a young age as an ajiwere singer during the period of Ramadan; he continued playing music in between various jobs. He worked as a typist for Nigerian Breweries and was later enlisted as a clerk in the Nigerian Army during the Nigeria Civil War. He served in the 10th Brigade of the 2nd Division of the Nigerian Army under. 

Col. Adeniran and fought in Awka, Abagana and Onitsha. On his return from the war, he was posted to the Army Signals Headquarters, Apapa and later to the Army Resettlement Centre, Oshodi. He left the army to become a full time musician and proceeded to start a full fledged band of 34 percussionists and vocalists called the "Supreme Fuji Commanders". In 1966, Ayinde Barrister released his first LP record. During the time, he usually played with his band at events around Ebutte Meta and Lagos mostly to Muslim clients. He released further records under the label African Songs Ltd before starting his own label Siky-Oluyole Records. Among the LP's released under African songs is 

Bisimilahi (1977)  

Ile Aiye Dun Pupo

Love In Tokyo (India Sound) (1976). 

By the early 1980s, Ayinde Barrister and Fuji music had become accepted by all religious in the country. He went on to record various albums including 

Vol.1: Waya Rabi

Vol.2: Alayinde Ma De O

Vol.3: Mecca Special

Vol.4: Itan Anobi Rasao

Vol.5: E Sa Ma Mi Lengbe

Vol.6: Ori Mi Ewo Ninse / Majority Boy (1975)

Vol.7: Ile Aiye Dun Pupo / Love In Tokyo (India Sound) (1975)

Vol.8: Fuji Exponent (1976)

Vol.9 Eje kayinde gbaye

Vol. 10 (African Songs, 1977)

Bisimilai (African Songs, 1977)

Omo Nigeria (African Songs, 1977)

Olojo Eni Mojuba (Siky Oluyole, 1978)

Our Late Artistes (Siky Oluyole, 1978)

London Special (Siky Oluyole, 1979)

Fuji Reggae Series 2 (Siky Oluyole, 1979)

Eyo Nbo Anobi (Siky Oluyole, 1979)

Awa O Ja (Siky Oluyole, 1979)

Fuji Disco (Siky Oluyole, 1980)

Oke Agba (Siky Oluyole, 1980)

Aiye (Siky Oluyole, 1980)

Family Planning (Siky Oluyole, 1981)

Suru Baba Iwa (Siky Oluyole, 1981)

Ore Lope (Siky Oluyole, 1981)

E Sinmi Rascality (Siky Oluyole, 1982)

Iwa (Siky Oluyole, 1982)

Ise Logun Ise (No More War) (Siky Oluyole, 1982)

Eku Odun (Siky Oluyole, 1982)

Ijo Olomo (Siky Oluyole, 1983)

Nigeria (Siky Oluyole, 1983)

Love (Siky Oluyole, 1983)

Barry Special (Siky Oluyole, 1983)

Military (Siky Oluyole, 1984)

Appreciation (Siky Oluyole, 1984)

Fuji Vibration 84/85 (Siky Oluyole, 1984)

Destiny (Siky Oluyole, 1985)

Superiority (Siky Oluyole, 1985)

Fertiliser (Siky Oluyole, 1985)

Okiki (Siky Oluyole, 1986)

America Special (Siky Oluyole, 1986)

Ile Aye Ogun (Siky Oluyole, 1987)

Maturity (Siky Oluyole, 1987)

Barry Wonder (Siky Oluyole, 1987)

Wonders At 40 (Siky Oluyole, 1988)

Fuji Garbage (Siky Oluyole, 1988)

Fuji Garbage Series II (Siky Oluyole, 1988)

Current Affairs (Siky Oluyole, 1989)

Fuji Garbage Series III (Siky Oluyole, 1989)

Music Extravaganza (Siky Oluyole, 1990)

Fuji Waves (Siky Oluyole, 1991)

Fantasia Fuji (Siky Oluyole, 1991)

Fuji Explosion (Siky Oluyole, 1992)

Dimensional Fuji (Siky Oluyole, 1993)

New Fuji Garbage (Siky Oluyole, 1993)

The Truth (Siky Oluyole, 1994)

Precaution (Siky Oluyole, 1995)

Olympics Atlanta ’96 cassette (Siky Oluyole, 1996)

Olympics ’96 London Version cassette (Zmirage Productions, 1997)

with Queen Salawa Abeni Evening Of Sound cassette (Zmirage Productions, 1997)

Barry On Stage cassette (Siky Oluyole, 1997)

Mr. Fuji (Barry Black, 1998)

 Iwa (1982), Nigeria (1983), Fuji Garbage (1988) and New Fuji Garbage (1993) under his imprint. He had a bitter feud with another Fuji singer, Kollington Ayinla in 1982. Ayinde Barrister had a couple of successful shows in London in 1990 and 1993 performing what later became known as the good musician. Honour is due to the man who spent his entire life giving us the best of the best songs of our time.

May The Almighty Allah grant Alhaji Ayinde Al-Jaanat fridaos. He truly created Fuji music. He natured it, lived it and made a success of it, while hugely successful himself. A one off mega star and a true legend of our time whose understanding, good grasp and excellent ability to use Yoruba language cleverly made Fuji genre seem easy to sing and pleasure to listen to. (The more reason why there are more many Fuji singers than any other type of Nigerian or African traditional music). He passed well for an Islamic scholar through the use of his music to lecture his listeners especially about being good and subsequent debt of death. We have really lost a true Nigerian. Adieu Barrister!

Culled from Eko Indigenous Sovereignty

Why The Igbo Hate Benjamin Adekunle (The Black Scorpion)

 

By Tony Mosunmade

The attack on Lagos was unnecessary. Ojukwu knew for certain that the Yorùbá's had no stomach then for war and also was not going to allow any assault on the East from the West. The key Yoruba Generals, after trying their best to mediate on both sides, and after Yaradua shot Adekunle without any consequences have told Gowon to fight his own war.

The Igbos were winning at the initial stages of the East-North war, they East have taken all what the Federal Government had and destroyed them. They have defeated all the Generals from the North completely, all Ojukwu needed to do was shift from defensive mode to attack against the North, they would have gained ground, shifted the battle ground to the North proper and put the civilians under pressure, forcing Gowon to negotiate East exit.

But that was not what he did.

He instead saw it as opportunity for the Igbos to conquer the whole south and rule the Yorùbá's. Even though we nurtured him as we nurtured Zik, Achebe and most of the Igbo leadership, he repaid us with Contempt. He knew the Yorùbá's had no weapon base, complement of the British who diverted all the Military arsenal to Kaduna and left the West completely unprotected from attacks by the other tribes because the British feared the Yorùbá's more. 

Ojukwu knew this, Awolowo told him so at their last meeting in Onitsha, a conversation that was secretly recorded and the tape that has been transcribed. So why was it the Yorùbá's the Igbo leadership chose to attack instead of pursuing the Fulanis that attacked them. The answer can be deduced in Ojukwu' s letter to Banjo, promising to make him the governor of SW, answering to him.

But Ojukwu was foolish, his contempt for the Yorùbá's made him forget our tenacity when threatened. 

Adekunle rose up and formed a new Fighting Battalion made up of Yoruba people called 3rd Marine Commando, not with the approval of Gowon and the North. Gowon was powerless, already facing certain defeat.

 Yorùbá's taxed themselves and bought new weapons for the new Battalions and the weapons were not purchased from the British. Adekunle' s wife and children were caught in the battle line by the sudden attack by Biafra. Adekunle was the one who rescued most of the experienced Igbo fighting men from the North, yet Ojukwu went after Adekunle's family in Warri.

Yorùbá's had more historical relationships with the Calabars then than the Igbos, there was a Yoruba town in Calabar then, so Adekunle sneaked to Calabar and formed the second front made of SS fighters who were already been rubbished by the Igbos when they thought they will win the war. It was those Eadt- West assaults on Biafra that led to the Biafra demise. 

Adekunle sunk Ojukwu and Biafra. He attacked their Western moving front with speed boats, which he recruited the Ijaw boys for, deterring the movements at Ore, forced them back to Benin and crushed them. Then move them to Asaba and back across River Niger. 

OJUKWU set up defenses across river Niger expecting Adekunle to follow, but he didn't, he went after Biafra Navy instead making sure that the Igbos will never threaten the Yorùbá's again from the sea.

 Gowon was furious that Adekunle would not pursue Biafra so he brought Murtala to Benin to do the Job, apart from Murtala sacking the Central Bank and stealing all the money, he was a completely useless human being. He was defeated over and over, destroying the lives of many soldiers. Yoruba soldiers refused to fight with him totally.

Adekunle captured Bonny, sacked PH and then went after Biafra stronghold in Owerri. He attacked Owerri both from PH and Calabar, a completely inch by inch war. The Igbos best fighting men and women and their officers where in Owerri and that battle was the bloodiest. When Adekunle conquered Owerri, everyone knew that the war was over, it was only a matter of time.

The story of the war was documented by foreign press, expecially Military Press, who came to witness the incredible fighting skills and strategies been displayed in PH and Owerri. Adekunle had already made International news and reputation as one of the best Warrior-General of modern warfare, and the best to emerge from Africa. Every news outlets wanted to interview and document his troops. He had the best officers Nigeria ever produced, trained by him. They led their forces from the front and created magic that brought the whole world press to Nigeria battle field.

Gowon did not defeat Biafra, the Fulanis did not defeat Biafra, it was the Biafra Leadership disrespect and contempt for the Yoruba people that defeated Biafra. Yoruba whooped the Igbos Ass.

Yes, towards the end of the war, it was also the Yoruba people who came up with the reconciliation plan, no winner, no vanquished. The Yorùbá people of Lagos who paid for and developed Surulere where made to give up their ownership of those buildings up to Lawanson to resettled the Igbos. Schools in Lagos, primary and secondary where expanded to accommodate the resettled Igbos. Spaces were created for the Igbos in secondary schools depriving the Yorùbá's in the process. Yorubas were not initially happy, but Yoruba leadership went around to create the awareness that the Igbos were out cousins and that the war was a family feud and it is over, we need to bind the wounds of our cousins.

Yet look at now, look at the version of history that the Igbos fed their own children. Still filled with contempt against the Yorùbá's and lies, purposeful calculated lies just like before the war. Now Igbos own Lagos and Ibadan, they built everything in Yoruba land, the Yorùbás were just savages. That is what they teach their children, contrary to the facts.

Yet, can you blame them? What are the stories Yorùbá's are telling their Children? Do your children know the truth about events in your lives when you were young? If you are over 58, I shouldn't be telling you the stories I just did, you lived through it, what did you tell your children?

©Tony Mosunmade