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

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