After a short respite, the Yorubas again rallied and resolving to rid the country of these hordes of marauders the Jamas, made an alliance with Monjia, the King of Rabbah, that he may help them to extirpate the pests.
The war took place somewhere between March and April at the time when the locust fruit was ripe for harvest. The country was already devastated by the late wars, many towns were left desolate, and consequently, there were no farms for foraging.
The food there was in the Ilorin farms were soon eaten up, and both the besiegers and the besieged were without provisions and had to live on the locust fruit (igba). Hence the war was termed Mugbamugba.
The Yorubas were again unsuccessful in this expedition. They had not yet learnt how to cope with cavalry and the Fulanis were expert horsemen. From successive defeats, the Yorubas lost all courage, and victories one after another made the Ilorins more confident so that in the open fields they gained easy victories over the Yorubas.
Also, when they were protected within walled towns the Fulanis reduced the Yorubas by long sieges and famine. On this occasion, the Ilorins attacked the allies to advantage.
They hid their horses in the rear of the allied armies and while A party of horsemen engaged them in front of the main body of the cavalry suddenly bore down upon them from the rear and routed them.
Monjia fled precipitately to his own country, leaving the Yorubas at the mercy of the victors. The Fulanis in Ilorin followed up their victory and swept away all the towns in the direction of Offa, Erin, Igbona etc.
The Olofa with Asegbe his favourite and wise Ilari escaped to Ikoyi.
On Woven History next week Wednesday, anticipate for a continuation; The Battle of Kanla, a continuation of the Mugbamugba War
REFERENCE
Samuel Johnson; The history of the Yorubas, Lagos, CSS Limited; 1921; pg. 126-128
THE FIRST ATTEMPT TO RECOVER ILORIN FROM THE FULANIS: THE BATTLE OF OGELE
The personal animosity between Aare Afonja and Alaafin Aole degenerated to show off strength between the two leading figures in the administration of the Oyo Empire. This culminated into the summary termination of Alaafin Aole and declaration of independence for Ilorin.
Aare Afonja’s effort to consolidate his power and position as the supreme authority in Ilorin dictated two major actions that eventually played key roles in the historical changes witnessed in Ilorin.
One of such actions of the Aare was his contact with Shehu Alimi through his friend Sholagberu. The second was the Aare’s decision to recruit slaves who ran to Ilorin from their masters in Oyo town, after Ilorin had been declared independent of Oyo, into his army.
The first of the Aare’s steps was to seek spiritual support for his new position and status. He, therefore, persuaded Shehu Alimi to migrate into Ilorin town from Kuwo (a suburb of Ilorin) where he had then settled.
This was after Shehu Alimi’s Islamic evangelical mission to parts of Yoruba land, such as Oshogbo and even Oyo Ile. It was for Aare’s persuasion that Shehu Alimi eventually migrated to Ilorin town.
On the recruitment of the slaves who ran to Ilorin as a sanctuary, the Aare saw their presence in Ilorin as an advantage to have soldiers who do not have any relations with the local environment.
Therefore, the question of betrayer would be out of the way, given the circumstances of his declaration of independence for Ilorin from Oyo. Aare’s confidence and high regards for the slave soldiers soon result in its abuse.
The slave soldiers saw themselves as an important element to the survival of Ilorin as an independent entity. Therefore, they resorted to committing atrocities and rapacity that Fagboun, the left-wing commander (Osi Kakanfo) of the Aare’s army had to call Aare’s attention to the implications of the excesses of the slave soldiers, who were commonly referred to as Aare’s servants.
Aare Afonja’s efforts to restructure the army with the aim of preventing further damage by the slave soldiers for their rapacity mobilized the slave soldiers to organize a mutiny, eventually resulted in Aare Afonja’s death.
The tragic end of Afonja the Kakanfo by the hands of his Jamas had long been anticipated by thoughtful men who deprecated their formation and had predicted the worst for the nation when slaves became masters.
The death of the Kakanfo struck the whole nation with such awe and bewilderment that it took the people nearly a whole year to bring them to their right mind. Seeing that the fate of the whole nation was trembling in the balance as it were.
All the people united to avenge the death of Afonja, while in the meantime, the crafty Fulani had been strengthening himself for the conflict. He had studied the Yorubas and knew how to circumvent them.
Toyeje the Baale of Ogbomoso and commander of the late Kakanfo’s right (Otun Kakanfo), was promoted to the post of Kakanfo, and the whole nation was united under his standard to expel the Fulanis from Ilorin.
In 1824, they encamped at a place called Ogele (which is why this battle is referred to as the battle of Ogele in history), where they were met by the Fulani horse aided by the powerful Yoruba Moslem Chief Solagberu of Oke Suna.
A sanguinary battle was fought in which the Fulanis were victorious. They routed the Yorubas and followed up their victory, which resulted in the desertion or destruction of a great many towns in the then Ibolo province.
The only important towns left in that part were Offa, Igbona, Ilemona, Erin, and a few others. The refugees could only carry away much of their personal effects which could be snatched away in a hasty flight.
As the Fulani horse kept hovering in their rear. They found temporary refuge in any walled town where a powerful chief happened to be, there, it may be, to await another siege by the conqueror.
The distress caused by this calamity cannot be described. Aged people who could not be carried away were left to perish. The doleful lamentations of parents who had lost their children, and of thousands of widows and orphans were heartrending.
Bereft of everything, without money, or anything that could be converted into money in such hasty and sudden flight, they were reduced to abject misery and poverty among strangers.
They could only support life by doing menial work by procuring firewood or leaves for sale and such like. A people who until recently lived in what for them was affluence and plenty.
They were oppressed with want and misery brought about by the want of foresight, and the vaulting ambition of their rulers.
Vanessa Eniola and Mofeyisade Adeyemi; Conflict as a driving instrument of progress and progression: The Ilorin case
Chief Oyebisi Okewuyi (JP.) 2013, Ogbomoso in the Early Times, Modern Era and in Today’s Contemporary World, Published and printed by Johnny Printing Works, Beside Okelerin Court Area, Ogbomoso, Nigeria
Samuel Johnson; The history of the Yorubas, Lagos, CSS Limited; 1921; pg. 126-128
Artist’s impression of Aare Ona Kakanfo Toyeje Akanni Alebiosu, by Bolaji Ogunlana
Introduction
The reign of Baale/Aare Ona Kakanfo, Toyeje Akanni nicknamed Alebiosu; ‘one who shines like the moon’, is important because his ascension to the throne of Ogbomoso had far-reaching results and effects not only on the course of the history of Ogbomoso but indeed on Oyo Empire as a whole.
Toyeje Akanni was a son of King Kumoyede (the sixth king of Ogbomoso) and great-grandson of Soun Ogunlola Ogundiran, the first king of Ogbomoso. Toyeje became the king upon the dethronement of Olukan, the eighth king. He was the first of Kumoye’s five sons to ascend the throne and the fourteenth king of the town, Ojo Abuirumaku. His reign marked the beginning of the monopoly of the throne by the descendants of Kumoye as henceforth only Kumoye’s descendants got on the throne.
His mother, Agbonrin, was of a noble family in Oyo. Toyeje, born in about 1760s, was of quiet disposition which belied his strong character. Wiry in stature and wily in behaviour, he was a perfect fit for the time he lived. The account of how he forged himself to be a redoubtable warrior is not told but he grew a warrior and soon joined the military caste
To be able to understand and appreciate the work and activities of Toyeje Akanni, we must examine the situation of things in Yorubaland. The first point to note was that the peace and order that reigned during the kingship of Alaafin Abiodun was no more. The very fact was that the Nupe, the Ibariba, the Egbas, and the Dahomeans had ceased to pay allegiance to Alaafin of Oyo.
With the death of Kakanfo Oyabi from Ajase and earlier on, Alaafin Aole had committed suicide, Afonja who was stationed in Ilorin forcefully made himself the Aare Ona Kakanfo, the (generalissimo) of the Yoruba army. One after the other, Adebo and Maku who came to the throne as Alaafin made a spirited effort with no success to checkmate Afonja’s excessive inordinate ambition to gain freedom.
Kakanfo Afonja was already power-drunk, allied with Alimi the Fulani Mallam for spiritual assistance and military help as will be seen becoming his undoing. Aare Afonja’s efforts to restructure the army with the aim of preventing further damage by the slave soldiers for their rapacity mobilized the slave soldiers to organize a mutiny, eventually resulted in Aare Afonja’s death.
As events were unfolding, Aare Oyabi who perfectly plotted the death of Basorun Gaa also fell apart with Alaafin Abiodun too, thus he too was unceremoniously removed for an unsatisfactory and unconvincing explanation. Thus, by the turn of the 18th Century, Toyeje Akanni with the death of Gbogun became the Otun (Deputy and commander of the right wing) to the Aare Ona Kakanfo.
This was because as a warrior prince from Ogbomoso, the land of the brave, he had earlier taken part in war campaigns under warlords like Afonja, Ayo of Abemo, and Gbogun. He attained the military post of Otun Aare before becoming Baale of Ogbomoso. On becoming the Baale and Aare Ona Kakanfo at the death of Afonja, he was saddled to hold together the already disunited Yoruba nation and also to build and fortify Ogbomoso against invasion.
It was Alaafin Majotu who appointed Toyeje as the new Field marshal of the Yoruba army after about five years of interregnum before Alaafin Majotu ascended the throne of Oyo. It should be noted that Toyeje ascended the throne of Ogbomoso as Baale after Adegun mounted the throne of Ikoyi as the Onikoyi in the midst of succession disputes in that town.
Meanwhile, Fagbohun the Baale of Jabata had predicted that if Afonja’s inordinate ambition was not stemmed or put on hold, trouble and unrest would not only befall Ogbomoso but would be disastrous and catastrophic for Yorubaland. Quite rightly and true to his prediction, Afonja’s alliance with his Fulani Jamaa aided his military campaign which signalled and set in motion the attack on Yoruba country led to Yoruba civil strife which progressively marked the eventual fall of the Oyo Empire.
But before the fall of Oyo, Afonja’s alliance with the Jihadists turned out to be a disaster for his political authority was not only challenged but he too was killed in late 1823 and therefore Ilorin became a Muslim state, paid allegiance to Sokoto, and became an emirate in the Sokoto caliphate as Abdulsalam the son of Alimi who succeeded him received a flag of authority from Sokoto.
Before dwelling into the military campaigns which Toyeje commanded, it should be recalled that as Shehu Alimi (Saliu) gained fame and became known far and wide, he played host to Toyeje the Baale of Ogbomoso who was Afonja’s Friend and deputy as at that time. Some historians also claim that Mallam Alimi was so impressed by Toyeje’s Hospitality when he visited Ogbomoso as a friend of Kakanfo Afonja.
He then went ahead to appreciate Toyeje’s hospitality by burying some charms around the town and prayed that Ogbomoso would never be subjugated or subdued militarily by invaders whether then or in the future. An action many believed the Mallam eventually regretted after he took control of Ilorin and decided to conquer the Yorubaland.
The Kakanfo Office and Toyeje Akanni Alebiosu
The Aare Ona Kakanfo title is an esteemed but dreaded war title in Yorubaland. As the Supreme Commander (field marshal or generalissimo) of the Oyo/Yoruba imperial army, it is a title sought desperately and intensely by military commanders in the days of the old Oyo empire when war was trendy and raged with unbridled intensity.
Afonja Layaloko and Latosisa among others took the title by force to underscore the extreme craving for it. However, the title is associated with misfortune; it is on record that the holders always meet with violent ends as well as bringing ill-fate to their towns. Afonja died cruelly, killed by his Fulani allies led by Mallam Alimi in a hail of spears and arrows that dangled from his body after he was repeatedly shot at, making his body suspended against crashing on the ground, following which his Ilorin throne was seized and Ilorin created a Fulani emirate with allegiance to the Sokoto Caliphate.
Aare Kuruynmi of Ijaye, who hailed from Esiele in today’s Ogbomoso zone, another brave warrior who fought many battles against the Fulani jihadists also died despondently after losing five sons in a day during a war with the Ibadan army-led Balogun Ibikunle and Bashorun Ogunmola, and subsequently had his Ijaye beloved town razed to the ground, a calamity the town never recovered from.
Latosisa, a native of Fiditi, who became king of Ibadan, and who reportedly snatched the Aare Ona Kakanfo title from Ojo Aburumaku, Baale of Ogbomoso and son of Toyeje, allegedly committed suicide after his generals revolted against him during Kiriji War with the disastrous result of losing the Ekiti/Ijesa dominion of the fledgling Ibadan Empire and ultimately a takeover of Yorubaland by the British colonialists.
Perhaps such ruinous end often met by holders of Kakanfo title is rooted in the Yoruba saying “Iku ogun ni pa akikanju” (The brave dies of battle). In modern times, Aare Samuel Ladoke Akintola GCON, who was Premier of the defunct Western Region, was felled by coupists’ bullets in a most brutal way; Aare Moshood Kashimawo Abiola, who won a presidential election which was annulled by reactionary forces, was allegedly poisoned to death after he refused to jettison his pan-Nigerian mandate.
Moreover, the towns from which the holders of the title hailed in the pre-colonial period, except Ogbomoso and Ibadan, from Iwoye to Ajase, to Jabata to Gbogun to Ijaye, are either in ruins today or have lost their relevance and former status. Ilorin on its own took on a new characteristic altogether! So, it can be described as a title that comes with the duplicity of boom and doom!
Perhaps the reason why the current holder, Aare Gani Adams, is treading with tremendous caution in the face of the current peril against the Yoruba nation, a trait unknown to the past occupiers of the post. Aare Ona Kakanfos in the past were restless spirits who felt elated at waging wars at the peril of their own life, warmongers they were!
But General Toyeje Akanni, whose nickname was “Alebiosu” (One who rises like the moon), had a different trajectory as a holder of the title. He not only survived the calamity infamously associated with the office but used it to turn his town of Ogbomoso into an impregnable fortress. Perhaps the dictum that “to every rule, there is an exception” holds true in the case of the intrepid Toyeje.
He was of indomitable courage and spirit, which ensured that the Fulani menace which engendered the fall of the once mighty Oyo Empire was unsuccessful against his kingdom, Ogbomoso.
Even after his death, the foundation of formidability he orchestrated and laid ensured the town never capitulated. His determination to preserve the sovereignty of Ogbomoso must have propelled his immediate successors and army generals resident in the community to be unrelenting in fending off the numerous invasions of the Fulani army.
All through his adult life and reign, he constantly waged wars, many perished by his sword yet he died a peaceful death.
Toyeje Akanni Alebiosu’s Military Campaigns
The military campaigns of Toyeje Akaani Alebiosu followed the defeat of the Oyo Army by Afonja who was ably assisted by the Jamaas, it became clear that discipline had broken down in Oyo Empire, with distrust and rivalry among provincial chiefs and among the nobility, both in the capital and elsewhere in the provinces, most subjects became recalcitrant. This was the situation Toyeje met and now that the Yoruba came under Kakanfo Toyeje, his preoccupation was to drive away the Fulani dignitaries from Ilorin.
Toyeje Akanni Alebiosu, the Field Marshal (Aare Ona Kakanfo) of Yorubaland led major wars against the Fulani-Hausa Jihadists in the second and third decades of the nineteenth century before the emergence of Ibadan as a military power. It saddens the minds that the Kakanfo’s aim of total victory against the Fulani was not achieved because Yoruba were not one of their plans.
Thus, his bid to salvage the Yoruba from the clutches of Fulani to drive them away from Ilorin led to a number of wars which he commanded as a shrewd, brave, forceful, strong-hearted, and purposeful leader.
The wars he commanded as the Aare Ona Kakanfo of Yorubaland are:
His ascension to the throne was dramatic. Olukan, the eighth king of Ogbomoso, was accused of murder by his many enemies and was consequently summoned to the royal court at Oyo, the capital city of the empire. Prince Toyeje, his nephew, accompanied him. And when Olukan could not extricate himself from the web of murder charges woven around him, Toyeje was proclaimed king.
In fact, the Alaafin of Oyo at the time, while interrogating Olukan had demanded to know the names of other princes that could take the throne; some were mentioned to his hearing but he dismissed them based on the meaning conveyed by their names; his eyes then strayed to the scrawny Toyeje and asked who he was.
When told he was also of the chieftaincy family, he demanded his name, informed it was “To-ye-je,” the ruler’s face lit up and said this is the person that would now take the throne. Literally, Toyeje means, “Re-assume-the-chieftaincy.” He became the ruler of Ogbomoso in the late 18th or early 19th century.
Toyeje reorganized Ogbomoso’s defences, and his rise to power coincided with the period of peace and tranquillity that was taking flight from Yorubaland. Afonja had been appointed Aare Ona Kakanfo by Alaafin Aole but went ahead to rebel against Aole by declaring the independence of Ilorin from Oyo. Several other towns were to follow suit.
Meanwhile, a Fulani Islamic scholar and itinerant preacher, Othman Dan Fodio, had launched a jihad in Gobir (today’s Sokoto) in 1804, and his bellicose disciples overran the whole of Hausaland and some other tribal kingdoms.
Many Fulanis and Hausa slaves Afonja conscripted into his army, styled Jamaas. Afonja turned deaf ears to all entreaties to wean himself of these marauders. In fact, Fagbohun, Baale Jabata, who was a deputy Kakanfo (Osi or Commander of the Left), was insistent on this, but Afonja’s response was to scheme to kill him, Fagbohun however escaped the plot.
When the excesses of the Jamaa military band, as it engaged unrestrictedly in plundering, pillaging, kidnapping, slave raiding etc, became unbearable even to Afonja, he moved to disband it but too late, the marauders got wind of his ploy and rose against him in arms before he could rally support from outside; he fought fearlessly but he was overwhelmed by numbers and killed in battle. The Ilorin throne was seized with allegiance sworn to the Sultan at Sokoto, Sokoto being the epicentre of the jihad, and all together abrogated the title “Oba of Ilorin.”
By Afonja’s death, destiny beckoned on Toyeje. As first deputy to Afonja (Otun Kakanfo or Commander of the Right), he was promoted to Aare Ona Kakanfo. Upon him now fell the gargantuan mantle of rescuing Ilorin from the Fulanis and more importantly halting their incursions further into the Yoruba nation as it had become clear that the invaders were being borne by an imperialistic ambition.
The Fulanis were buoyed greatly by their victories in Ilorin and its suburbs, and so, their next objective was to overrun Ogbomoso, the next major Yoruba town after Ilorin. This was the scenario when Toyeje got into the saddle.
In “Iwe Itan Ogbomoso,” (The History of Ogbomoso), written by N. D. Oyerinde, he is described thus: “In matters of wisdom, courage and power, Toyeje was a formidable man.”
Toyeje’s first task was to expel the Fulani usurpers from Ilorin. He promptly mobilized for battle. Nevertheless, the mission was unsuccessful as internal strife, treachery and disunity ravaged his troop. His generals were not in accord with him owing to jealousies, selfishness, arrogance and inordinate ambitions; loyalty to the cause was flippant, which considerably sabotaged his efforts.
Onikoyi Adegun and Solagberu in Oke Suna, Ilorin, were the two other most fearsome Yoruba generals of the age. Solagberu was subservient to Ilorin; Adegun was neither here nor there, only Toyeje stood unwaveringly for Oyo/Yoruba. The tactics of these enemies within was to give way to the Fulani at the most crucial moments when Toyeje and other loyal troops had made a charge.
That Toyeje did not perish in the face of such uncertain circumstances was a miracle due to his ability as a general. To further drive home this point Adegun later usurped the powers of Alaafin by investing the title of Kakanfo in another warlord, Edun of Gbogun.
The Fulanis were brave, driven by a burning desire to conquer the land and with their swift cavalry army, armed with spears; they proved adequately formidable against the Yoruba infantry soldiers armed with bows and arrows. Ogele and Mugba-mugba (Yunyere-yunyere) wars were some of the campaigns to recapture Ilorin but victory eluded the Yorubas.
The circumstances described above among the Yoruba leading warriors of the time featured prominently in these wars and consequently stood in the way of victory. And so, Ilorin could not be taken back. And it should be realized that many powerful Yoruba warriors in Ilorin like Balogun Ajikobi and Balogun Alanamu, also overcome by personal glory and the lure of war captives and booties, similarly came under the Fulani-led Ilorin army to join the onslaught against their kith and kin.
Toyeje made great sacrifices to maintain the territorial integrity of Yorubaland making his Ogbomoso army especially to largely bear the brunt of these wars. Some Ogbomoso mighty generals of the time are Areago Oniyirokun, Bammeke, Ogunrunmbi, Ikolaba Olujonku, Balogun Lasinmiran (an Ijeru/Oje prince and warlord). They shared the credit of protecting Ogbomoso and Yorubaland as a whole at this hazardous time.
Toyeje also fought Pamo War; this was a war with Onikoyi Adegun. Toyeje, supported by Solagberu and contingents from Ejigbo, Osogbo, Ede, Iwo, Ilobu etc (which were all under Ogbomoso during the time), was on the verge of victory when the troops of Emir Abdulsalami Alimi of Ilorin made a sudden appearance at the theatre of war to aid Ikoyi, as Adegun hurriedly pledged allegiance to Ilorin to secure military aid.
Meanwhile, Solagberu had an axe to grind with Adegun, hence his support for Toyeje, a decision that set him on a collision path with the Ilorin leaders, who later declared war against him and vanquished him. Ede and Aiyepe wars were some other wars waged by Toyeje. Ede, which was a vassal town to Ogbomoso, refused to pay tributes and so, Toyeje sent a punitive force under General Lasinmiran to Ede. Ede was pummeled and so was brought under submission again.
Toyeje also had a strand of diplomacy in him. His strategies turned Ogbomoso into a powerful town. He attracted many warriors, and warlords whose communities had fallen he brought to Ogbomoso, and he was generous in marrying off his daughters and other relatives to these warriors. For instance, Ikolaba Olujonku, who killed a brave warrior in the Aiyepe war, Toyeje rewarded by giving his daughter to him as a wife.
He also gave these mighty men lands to cement their loyalty. Furthermore, there were times Ilorin rulers asked Toyeje to come, he would not be obdurate, he would go assisted by some of his generals, and he would do their (physical) bidding by bowing to them though he was resolute that Ogbomoso would never come under the Fulanis. He was a match to them and he succumbed to none of their wily stratagems toad his domain to their empire.
He was known to always emphasize that even after his demise the town must not be subjugated to Ilorin. His military investment laid the foundation for the impregnability of Ogbomoso and made the town the centre of resistance to the Ilorin-led Fulani imperial army. Warlords poured into Ogbomoso and after his death, 143 different villages and towns with their traditional heads and people made Ogbomoso home, to repel the invaders.
Toyeje’s obsession with waging wars was amazing and he often displayed matchless gallantry; his strong will kept the kingdom together and he used his wit to advantage in dealing with Ilorin. Also, he saw the construction of a defence wall to make the town impenetrable. His efforts were great and impressively paid off as none of the attacks launched by the invaders ever penetrated or breached Ogbomoso’s defense line.
And to realize that the circumstance of his demise was serene in view of the numerous wars he fought and the dreadful position of supreme commander he held is remarkable. The belief even up to this day is that the holder has signed a pact with a violent death, but for Toyeje, this fate eluded him, perhaps he was the only Kakanfo who did not meet with a violent death. It was therefore an irony and a pleasant surprise.
Consolidation of His Town, Ogbomoso
By the time of Toyeje Akanni as the Kakanfo, Ogbomoso had become the gateway to Yoruba country from the North and it became the target of Fulani Jihadists to pass through to reach the South in order to dig the Koran in the Sea, he was well prepared to make Ogbomoso the bulwark and indeed an impregnable city by digging and constructing trenches round the town stretching from Laka stream of Olukuewu’s Compound down to Oloko stream of Olutun compound up to Oke-Ogede, and each of the town gates (bodes) under the watchful eyes of the war chiefs in the town.
His other spectacular achievements were that by dint of hard work, he made Ogbomoso a town of great military warriors and fighters. He was also able to do this by himself having love for war and love for military men. So he invited some renowned military men like Bammeke and Ogunrobi to Ogbomoso and to exploit their energies, he married them to his daughters.
Notable warriors who fought along with Toyeje included Jagun Lajubuta, the great-grandparent of Jagun Garuba Oyelude, equally Aareago Oluronnbi and Ikolaba Oluyanka accompanied Toyeje to Okesuna and Ayepe wars, apart from Balogun Lasinmiran from Ijeru ruling family who featured prominently in Mugba Mugba and Ede wars. In this turbulent period of unrest, upheavals sweeping across Yorubaland, Ogbomoso stood exceptionally as the constant star and remained as the Rock of Gibraltar.
In between his last days and the coming of his successor, Baale Oluwusi, many towns and villages already laid in waste were moving into Ogbomoso as a mighty fortress and safety for their protection.
There may not be any Yoruba leader as Toyeje in the course of Yoruba history and would remain the greatest Baale ever to reign in Ogbomoso. It is a tribute to Toyeje Akanni Alebiosu of Ogbomoso as kakanfo whose reign seemed to be an exception to the rule of kakanfo in Yoruba history for during his time in office he fought for the unity and oneness of the Yoruba race. There may be no Oba/Kakanfo as Toyeje Akanni Alebiosu as powerful and great from the beginning of Ogbomoso until it shall end, or probably until the coming of the white men.
Despite his war exploits, Toyeje Akanni died peacefully after the most distinguished renal military achievement and Ogbomoso had become a town or town of note having warlords, fame, safety, and security firmly put in place. Toyeje was survived by many sons, namely: Dairo, Makusanda, Lalude, Ojo Aburumaku and Oyedepo.
His descendants today constitute one of the royal houses of Ogbomoso, indeed first in the line. He died in the late 1820s.
He was succeeded by his stepbrother, Oluwusi, whose great-grandson is the Late Soun of Ogbomoso – Oladunni Oyewumi Ajagungbade III JP, CON, CFR.
Oyebisi Okewuyi (JP.) 2013, Ogbomoso in the Early Times, Modern Era and in Today’s Contemporary World, Published and printed by Johnny Printing Works, Beside Okelerin Court Area, Ogbomoso, Nigeria
Samuel Johnson; The history of the Yorubas, Lagos, CSS Limited; 1921; pg. 126-128
Ben George, Toyeje, Ogbomoso warrior king: He bravely fought Fulani Jihadists yet died peacefully, Ogbomoso Insight
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THE IWOFA SYSTEM IN YORUBALAND AND THE LAWS THAT WAS REGULATING IT
The term Iwofa has no equivalent in English. It denotes one who serves another periodically in lieu of the interest on money lent. In short, it is one in service for interest. It has been mistranslated a “pawn” by those who fancied they saw a resemblance to it in that system, and are trying to identify everything native with those that are foreign, and consequently, as in other similar cases, much mischief has been done thereby.
The Yoruba man is simply shocked to hear of “pawning” a man as is done with goods and chattels; to pawn in Yoruba is “fi dogo” which term is never applied to a human being. It has also been compared to slavery by those ignorant of the legal conditions ruling the system; but an Iwofa is a free man, his social status remains the same, his civil and political rights are intact, and he is only subject to his master in the same universal sense that “a borrower is a servant to the lender.”
Iwofas are held quite distinct from slaves; the verbs applied to each system mark the distinction e.g. “ra” to buy is applied to a slave, “ya” to lend or engage (a hand) to an Iwofa; consequently, you can buy a slave, but engage an Iwofa or serviceman. The derivation of the term is probably from “Iwo” the entering into, and “Efa” a period of six days; hence an Iwefa is one who enters into a recurrent sixth-day service.
The Iwofa system is a contract entered into in the presence of witnesses called “Onigbowo” i.e. sponsors, the money-lender is termed “Oluwa” i.e. master, and the worker Iwofa, i.e. a serviceman. It is a legal transaction recognized and protected by the laws of the country. Whatsoever the amount of money lent, it is the law that the service rendered goes for the interest, and only the principal is paid back whenever a payment is made whether after a few days or after many years.
An Iwofa may be a man or a woman, a boy or a girl, and the laws for each differ accordingly. Iwefa lives in his own house and plies his own trade, but he is required to clean a piece of land equal to 100 yam heaps or an equivalent in his master’s farm once a week, the Yoruba week consisting of five days. The people being mainly agricultural, farm-cleaning is the work of their daily life and is the recognized ordinary system of labour.
Cleaning three hundred heaps is the ordinary amount of an average man’s daily work, consequently, a strong man often found it possible to work in three different farms on the same day, for different masters, or to do three week’s work at a time in one farm, and have 14 off days at a stretch, in which he is free to follow his own trade without interruption. Special arrangements can also be made if a longer period is desired, but the Iwefa is bound to make up for the number of days lost.
This is the original law, but it is subject to slight modification or variation in various places, according to the local value, or the amount of money lent; e.g. amongst the Egbas, a whole day’s work is required instead of a morning’s work. But whatever modification of the original law is made in any particular locality, the law for that tribe is always fixed by the authority, and never subject to the whims and caprice of an individual money-lender.
The master is to treat the serviceman as his social rank demands, he mingles freely with his equals in the house or in the field as a member of the household. A kind master often allows him his breakfast before he quits the field although he is not bound to do so, and if a master is too exacting or disagreeable, he may be changed any day without any previous notice, once the money lent is paid back in full.
Where the master is a great chief or a rich man, the serviceman may live under his protection and own him his feudal lord; hence some men never troubled themselves to pay back the money, but may rather incur further obligations, being safe and free under the protection of a great name. Some men there are, who are better able to do another man’s work than their own. An Iwofa is never subject to punishment physical or otherwise, if he fail in his weekly service, the sponsors are called upon to make good the deficiencies.
An Iwofa differs from a slave in that a slave must live with his master, an Iwofa in his own house. A slave can be compelled to work for his master every day, an Iwofa for a limited amount of work for half a day in the week, and that not by compulsion but from obligations of honour. A slave can be punished, an Iwofa cannot be. A slave has lost his independence and political rights, an Iwofa retains both. A slave has no one responsible for him, an Iwofa has two at least. In fine an Iwofa can go and come as he likes, a slave cannot.
For women, the same law holds good generally but with some modifications on account of their sex; they work generally as char-women once a week, and have a meal in the house before returning home. In some cases, they may live among the womenfolk in their master’s house, carrying on their own work, and lending a helping hand in the housework and in harvest time do their own share of the day’s work in the field along with the other women.
Some are engaged in trade, in which they sell for their master at the same time, and bring him the proceeds of his own articles as the allotted service rendered. When the trade is done in the home market, payments are made every nine days which are market days; when out of town, at the return of the caravan. If a servicewoman is tampered with by the master, the money is thereby considered absolutely paid, and the debt discharged.
If forced against her will, not only is the debt cancelled, but he is also liable to prosecution and heavy fines besides to be paid both to the woman’s husband as damages and to the town authorities as court fees. If a young unmarried woman is tampered with, not only is the debt ipso facto discharged, but the master has to repay the fiancéall the money he has spent on her and also a betrothal “dowry” to the parents besides.
If the matter is not arranged amicably and the case has to go before the town authorities, the master has to pay, and heavy fines are inflicted on him. Often has a rich man been reduced to poverty by this means and consequently they are always very careful. If a betrothed girl becomes marriageable whilst in service and her fiancéwishes to get married at once, he has only to pay back the loan and lead his intended bride away.
A woman cannot be married whilst doing service work. A boy or a girl in service has to live entirely with the master or mistress as a domestic servant, inasmuch as their services are not worth much and they have to be trained besides, and the parent or whoever placed him there is supposed to have his whole time to ply his trade and withdraw his child as soon as possible; therefore, the boy must give the master his whole time whatever that may be worth.
The master is bound to feed him but not necessarily to clothe him, although many kind masters do that as well. They have a fixed time to visit their parents, usually once a week. The boys generally tend horses and run errands, and the girls engage with the house-wives in domestic affairs. They are always with the boys and girls of their own age in the family. The law protects such children very strongly.
If the child refuse to stay any longer with the master or mistress for any cause whatever, they are never forced against their wish, but the parent or guardian must provide a substitute, or perform himself the weekly task. If a child die during his or her service, the master must prove to the satisfaction of the parents and (if need be) of the town authorities that it was not due to any act of carelessness or neglect on his part and that he provided ample medical aid for him.
The troubles accruing from young Iwofas are often a deterrent to the acceptance of them for service; some folks would expect and demand more comforts for their children in service than they can provide for them at home. Marriages and funerals are the two great causes of money borrowing. But this system is not limited alone to the business of professional money-lenders, it enters much into other transactions of their everyday life.
The system of engaging domestic servants for service with a monthly wage is unknown in this country, the Iwofa system is what is resorted to for that purpose. A parent will even put his child into service that way when there is no debt to pay in order to train him into habits of discipline and industry, and return the money when they feel that the child has been sufficiently trained. Some would do so and put the money into trade and when satisfied with the profits made, return the principal and bring the child home.
The Iwofa system is used also for an apprenticeship. A man who wants his son to learn a particular trade would put him under the craftsman for the purpose, and obtain from him a certain amount of money; the master, wishing to get his interest out of the boy will see that he learns speedily and well, so as to be of some use to him. In this way, both are benefited. A chief or a well-to-do gentleman with a wild and unruly son whom he wishes to tame, or who is indulged at home, would also resort to this method for training and discipline.
In such a case the boy will remain with such a handicraftsman until he is able to earn his own livelihood by his craft, then the money is paid back and the boy returns home. This method of lending money is the only one known for investment and is therefore resorted to as their banking system. So, the Iwofa system may be regarded as one and the same time as one for banking, apprenticeship, and domestic service.
Since the establishment of the British Protectorate, there has been more than one attempt made to abolish the system as a “species of slavery” and it was successful as we don’t really have the Iwofa System again in Yorubaland. The Yorubas themselves never at any time regarded the Iwefa system as slavery; to so regard it must be due either to an ignorance of the laws regulating it or because an exact equivalent cannot be found in any European system.
Reference
Samuel Johnson; The history of the Yorubas, Lagos, CSS Limited; 1921; pg. 126-128
With sons and fathers bears an inexplicable connection and imprint of a father that will forever remain on the son. A son will always replicate the greatness that has been instilled in him by his father; this is the case of Dele Paimo.
Chief Lere Paimo MFR remains a titan who has distinguished himself as a remarkably talented actor for the last 60years. Eda Onile Ola is indisputably a fulfilled man that has successfully instilled greatness in his first son, Dele Paimo.
Unknown to many, Dele Paimo is a sublimely gifted international gospel singer. His voice is beautiful and sonorous, sounds like sun birds and bees. It’s rare to find a male with a soprano voice like his.
Growing up in Ibadan, the capital city of Oyo State, Dele Paimo started singing as a small boy. He eventually joined the choir in his church at a very tender age and never stopped singing since then. Singing became his passion and it propelled him to become a professional singer.
He created his first gospel album, “Fullness of Joy” in 2008 and he kept the flag flying by spreading his tentacles and also improving in his passionate profession of gospel songs. No doubt, he is focused and determined to make a great a great name in his chosen career.
By the time he decided to release his second gospel album in 2015, he decided to take it a step further by going as far as South Africa and Ghana to shoot the album titled “End Time”.
Talking about his relationship with his father, Dele Paimo mentioned that his father is the most supportive and understanding man anyone could ask for. He said Chief Lere Paimo MFR always encourage him to be optimistic and be of good repute by telling him to remember the son of whom he is in all his endeavours.
By default, many people just assume that his life would be a smooth one as the first son of a veteran actor but contrary to that opinion, he had his silent battles which made it impossible for him to proceed to the university after graduating from Loyola College, Ibadan.
He disclosed that what inspired him to pursue his passion was the positively inclined people in his life who kept advising him not to give up, especially his lovely wife, Mrs. Grace Paimo. Asides the kind words of encouragement from people, he mentioned that his voice also gives him confidence that he’ll make it in his chosen profession.
Dele Paimo decided to face music professionally at the completion of his secondary school education. As mentioned earlier, In 2008 he released his first album titled “Fullness of Joy” featuring his dad, Chief Lere Paimo MFR. The Album which was released and marketed by S.T Omoola Records has three tracks namely:
Praise
Jesu mi
Aleselewi, Alewilese
In 2015, he raised the bar higher by recording his second album; which was shot in South Africa 🇿🇦 and Ghana 🇬🇭. The album titled “End Time” has six tracks namely:
Opin Aye
On the last day
The lord has set the task before me
God’s will
Igbeyin Aye de
Source of my life.
Dele Paimo is currently working on his third album titled “Glory” and it promises to be the apex of apexes, the best of the best and the primus inter pares (first among equals).
Dele Paimo is a great dancer like his father. When he isn’t singing he can be found in the kitchen preparing tantalizing recipes or reading books. Asides cooking and reading, he has a sagittarius personality which explains why he loves to travel and having adventurous experiences. He visits beach to relax, reflect and enjoy the cool breeze of the sea.
Before I conclude, let me also ask you all if you are ready for Chief Lere Paimo’s first son on your television screens. Dele Paimo intends to step in his father’s shoes by carving a niche for himself in the movie industry the way his father, Eda Onile Ola did. As you wait in anticipation for his third album, Glory; also anticipate for his first movie titled, “Irinajo Eda”. The movie is going to be epic, trust me.
Evang Dele Paimo with his wife, Mrs. Grace Paimo
Evang Dele Paimo got married to his sweetheart and fellow indigene of Ogbomoso, Mrs. Grace Paimo in 2016. They are both living happily in Ghana with their kids.
What is all this fuss about the hierarchy in the land of Oduduwa, if I may ask? I read of two abortive attempts to settle the confusion. Now, the dissident group will be ostracized by other sons of Odu’a and their sympathizers from Wadai.
A boycott will hurt, very much so; but will it resolve the real issue? There can be no order until the obas return to the path of truth.
For the moment, let me turn over to you, extracts from the Government Gazette of 28 February, 1903, revealed that there was a dispute between the Akarigbo of Sagamu and the Elepe of Epe as to the latter’s right to wear a crown.
The then governor, Sir William Macgregor, sent his special hammock to Ooni Olubuse I (father of the late Ooni Okùnadé Sijuade, Olubuse II), to carry him from Ife to Ibadan from where he took a train to Lagos.
At the council meeting, Sir Macgregor told the Ooni that “he had received a telegram from the Alake of Abeokuta who requested to be advised of the time the Ooni was leaving Lagos for Ife. The Alake expressed a desire to arrange to meet the Ooni outside the walls of Abeokuta in order to pay him respect.”
The governor then informed the council of the purpose of the meeting – “the crown case of Elepe of Epe.”
The Gazette continues: “But before introducing this question, His Excellency informed the council that he had heard with great sorrow that the great town of Ogbomoso was burnt and that 60 persons, including the Lemomu, perished in the conflagration. The governor had sent to the Baale to express his sorrow and also 100 pounds for distribution among the people in their distress.”
Having heard the main question, the Ooni was reported in the Gazette as saying: “A man should speak only what he knows to be true. Only the Akarigbo and the Awujale have the right to wear crowns; even if the Akarigbo is a chicken, he is the head of his government and is entitled to wear a crown”.
But the Akarigbo and the Awujale had their crowns originally from Ife. I had only been a few days as Ooni before the present Akarigbo was installed. To knock out the claim of Elepe, the Ooni went on. Besides Akarigbo and the Awujale, I do not know of the rights of anyone else in Ijebu to wear a crown. No one on the face of the earth has power to give the Elepe of Epe a crown, unless the Ooni of Ife. Even the Alake of Abeokuta has not this power.
“THE ALAKE OF ABEOKUTA AND THE ALAAFIN OF OYO HAD THEIR CROWNS ORIGINALLY FROM THE OONI OF IFE”.
The following are the rulers to whom crowns have been given by the Ooni of Ife:
“The Alake of Egba (Abeokuta), the Olowu of Owu (Abeokuta), the Alaafin of Oyo, the Oba Ado, the Osemawe of Ondo, the Awujale of Ode (Ijebu), the Alara of Ara, the Ajero of Ijero, the Orangun of IIa, the Owa of Ilesa, the Alaye of Efon, the Ore of Olure, the Akarigbo of Remo (Ijebu), the Alaketu of Ketu, the Elekole of Ikole, the Olowo of Owo, the Ewi of Ado, the Oloko of Oko (Abeokuta) the Alagura of Agura (Abeokuta)”.
This piece settles a number of issues which the sons of Oduduwa must now reconcile in present day events in Oduduwa land. Well, the Gazette goes on: “The Ooni further explained that on the occasion of original assignment of a crown, a fee of 50 pounds (then one hundred naira) at least was paid to the Ooni of Ife. This fee was demanded only from the first ruler of the territory for which the crown was assigned. His successors are not again called upon to pay the fee.
“But each new ruler on succeeding his father is required to announce his assumption of the crown to Ife, and at the same time to send presents and offerings for an auspicious reign.”
Some great rulers, for example, the Alaafin of Oyo on succeeding to the crown, paid over again and the fee due to the Ooni of Ife. The Ooni also stated that some rulers sent him annual presents, and he showed the council the horse-tailed staff which was sent to him by the Alaafin of Oyo”. The last ruler that paid for his crown to the Ooni of Ife, was the Akarigbo of Sagamu.”
The governor asked the Ooni whether the Elepe could be permitted to wear a crown if he now paid the 50 pounds. The Ooni replied that all crowns are hereditary and that a man could not wear a crown. The power vested in the Ooni of Ife was to confirm the title to the right. All crowns are hereditary.
There was in 1931 another dispute, this time it was over the seniority of the Ooni over the other obas and chiefs and there was also the issue of seniority as between the Alaafin (then called the Oloyo) and Oba of Benin (then called Oba Ado).
The senior district officer, Captain HLM Butcher, sent minutes to the then commissioner, Western Province, in which he said, among other things:
“I have discussed this with several chiefs and old men in various places and the evidence seems to me to show clearly that the Ooni of Ife is the leading Yoruba chief.
CAPTAIN BUTCHER ALSO TOLD US: “THE OBA OF BENIN CALLED OBA ADO IS THE SECOND, WITH THE ALAAFIN CALLED OLOYO THE THIRD.”
He added for good measure, there is no definite order of precedence for the other oba. I have never heard that the Oba of Benin recognized the suzerainty of the Alaafin 300 or 400 years ago. I can see no reason why he should, as he was nearly always, be the more powerful of the two.” You can interpret or misinterpret these extracts, but the truth is contained in them.
Extracts from Ooni of Ife in Yoruba History by Dele Awoyinfa 1992 (Pages 67-71)
On the 23 February, 1903, the Ooni of Ife travelled to Lagos at the invitation of Governor William Macgregor and was lodged in a mansion at Tinubu Square, Lagos.
On the following day, the governor met the Ooni of Ife and informed him that the purpose of the invitation was to have direct evidence from the Ooni of Ife as to who among the Obas of Yorubaland were entitled to wear a crown.
The Ooni was scheduled to address the newly constituted Native Council which was divided on the issue as to whether a particular Chief at Ijebu was entitled to wear a crown. The Ooni’s statement of tradition was preceded by the customary greetings which included this passage from the Government Gazette of 28 February 1903.
The Ooni of Ife also said that it was only out of respect for his friend the Governor that he had broken through the tradition of the country and had come all the distance.
Kabiyesi, the Ooni added that the other chiefs, when they heard of his departure from Ile-Ife, left their palaces and were living outside the walls and there they would remain until the returned, even the Alaafin of Oyo was now living outside the palace.
The above was good example of rigid observation of traditional protocol by the Obas of Yorubaland who regarded themselves as the sons of Oduduwa (the Ooni of Ife). What it amounted to in tradition was the silent message of the governor in Lagos, that none of them would cooperate with him until their father returned safely to Ile-Ife.
Living outside the palace, meant that life in the whole community was paralyzed. If an Oba for reason of tradition, had to stay outside his palace, all his chiefs and his Baales in the villages would do the same thing and all the Arabas (Chief Priests) would be busy making sacrifices to the 401 gods of Yoruba tradition. All markets in the towns and villages would cease to function normally.
The return of the Ooni would be greeted by gun salutes and jollification throughout the empire, all markets will resume normal commercial activities and each monarch will travel to Ife to pay homage and act as communication link between the subjects of each Kingdom and the Ooni, as to what transpired in Lagos.
Governor Macgregor acceded to the request of the Ooni that no member of the native council could behold him face to face during the meeting and so, it was the voice of the Ooni that the meeting heard, as no inferior monarch or subject could behold the countenance of the Ooni without unpleasant consequences.
After giving the names of those entitled to wear beaded crown, the following testimonies by members of the council were recorded at page 167 of the Government Gazette of 28 February 1903.
Kasumu Giwa: Our fathers have told us that the Ooni of Ife has the power to issue crowns to the rulers of Yoruba.
Sufianu: If a crown does not come from Ife it is a worthless thing.
Sunmonu Bashorun: It is the Ooni who gives crowns to all the rulers.
Oshonisi: (Chief native doctor): We cannot go beyond the Ooni’s statement.
Bale of Ebute-Metta (Egba): I stand by what the Ooni says.
Seidu Olowu: It is a truth widely known in Yoruba that the Ooni gives crowns. I am on the side of Ooni.
Ogbogun: It is well known that only the Ooni can issue crowns. Ife is the cradle of our race. All power and authority come from Ife.
Brimah Edu: If the Ooni had not come, we would all have talked nonsense.
Chief Musa Bababiokun: I agree with the Ooni in all what he said.
Chief Ashogbon: I agree with the Ooni.
Chief Soenu: All the rulers in Yoruba have their crowns from the Ooni.
Chief Ojora: It is a wonderful thing to see the Ooni at Lagos, Ooni is right.
Chief Aromire: His Excellency has done a great thing in bringing the Ooni down to Lagos. This is a wonderful thing. We never expected it, the Ooni is our greatest authority on the subject.
Chief Obanikoro: The Ooni has told us many important things today, which we never knew before. The Ooni is the only authority on the subject and we abide by his decision.
Chief Eletu: We are much thankful to the Governor for inviting the Ooni of Ife to Lagos.
On 20th July 1903, government minute from Ibadan confirmed that “The power of the Ooni to confer crowns is universal and unique in Yorubaland”. In 1984, the late Akarigbo of Remo, Oba Moses Awolesi Erinwole II, received the late Ooni of Ife, the Arole of Oduduwa, Oba Okunade Sijuwade, Olubuse II, in his palace at Sagamu.
In his welcome address, the Akarigbo who was over 90 years old at the time, declared that Oba Sijuwade who was considerably younger, was his father. He told his people that his father had arrived “Baba ti de”.
In 1932, by a letter dated August 11, the then Awujale of Ijebuland wrote to the Ooni of Ife referring to him as “Dear father” and a most cordial reply of 17 October 1932 from the Ooni referred to the Awujale as “My dear son”.
In 1937, the first conference of all Obas of Yorubaland held at Oyo, The Ooni of Ife presided. In 1938, the second conference was held at Ife, the Ooni of Ife presided. In 1939, the conference was held in Ibadan, the Ooni of Ife presided.
In 1940, the conference of Yoruba Obas was held at Abeokuta, the Ooni of Ife presided. In 1941, the conference was held at Ijebu-Ode the Ooni of Ife presided.
In 1942, the conference was held at Benin City the Ooni of Ife presided. It was the custom at the conference for the Ooni of Ife to sit in the east and the other Obas on his right and left.
The governor sat in the west with members of his staff, the governor would depart with his entourage and the Ooni would take control. The Royal dynasty of Yorubaland extends to Benin Republic, Warri and other parts of the world such as the Akoos, of Sierra Leone and the Bahians of Brazil.
In the United States of America, a strong “resorgimento” in African culture and tradition has identified itself with Ife. When the late Ooni of Ife visited Trinidad and Tobago, many Yorubas of the diaspora thronged to have a glimpse of the Ooni whom their most ancient grandmothers and grandfathers had told their grandchildren was the custodian of the primordial mystical powers of the Yoruba race to which they belong.
Some of them in reverence kissed his toes. In Cuba, the great Fidel Castro himself gave a rousing welcome.
Extracts from “Ooni of Ife Through Time” An Exhibition of Ife King list (A publication of the National Museum Ile-Ife Osun State Nigeria 20th November 2000, Pages 8-9 ORANMIYAN THE 6TH OONI OF IFE
Oranmiyan, the youngest son of Oduduwa was said to have lived between 1200 and 1300 A.D.
He was a great warrior and the husband of Moremi, the great heroine of Ife. The present day Benin dynasty was said to have been founded by him when the people of Benin sent to Oduduwa for a king to rule over them.
Oranmiyan was sent and when he got to Benin, he organized and established a system of government as obtained in Ife. He married one of their daughters who gave birth to Eweka who became the first Oba of the present day Benin dynasty.
Oranmiyan having completed the task left Benin and settled at Oyo where he also left a son, Ajaka on the throne as the Alaafin of Oyo.
Thus, Oranmiyan was the only Ooni of Ife who had the honour of crowning two of his sons as the Oba of Benin and the Alaafin of Oyo respectively.
Extracts from Guardian Newspaper Friday 30th January 2009 “Politics Page” HOW A NEW YORUBA LEADER WILL EMERGE, BY LATE OBA OKUNADE SIJUWADE
The Ooni spoke extensively on the political history of the Yorubas with particular reference to the raging leadership tussle between some prominent Yoruba Obas, especially in Oyo State where the Alaafin of Oyo, Oba Lamidi Adeyemi, the Olubadan of Ibadan, Oba Samuel Odulana and the Soun of Ogbomosho, Oba Jimoh Oyewumi, Ajagungbade III who have locked horns over some issues of Obaship supremacy.
Recalling the bickering between him and the Alaafin over the headship of the Council of Obas in the old Oyo State, the Ooni said contrary to beliefs in many quarters, the creation of Osun State from old Oyo State by the Babangida military administration in 1991 has nothing to do with Alaafin’s attempt to make the chairmanship seat of the then council of Obas rotational between him and the Alaafin.
Going deeper into the 19th century history of the Yorubas, the Royal father said the Oyo Empire which Alaafin is still hanging on to is no longer in existence because it collapsed and disintegrated in September 1793 under the Alaafin Aole and that the Alaafin also lost his beaded crown with fringe benefits during the episode and the crown was never re-consecrated by Ile-Ife up till today.
For Alaafin to be claiming to be number one Oba in Yorubaland is a taboo which his fore bearers never attempted to do because they knew it would be an abomination, he stated. On the current raging crisis that is rocking the Oyo State council of Obas, the Ooni said he had been approached by millions of Yoruba people in Nigeria and abroad on the need to intervene, stressing that his stand at this moment is to make sure that there is peace.
The Royal father added: “But honestly speaking, the Olubadan crown has nothing to do with the Alaafin of Oyo, Oba Lamidi Adeyemi as the controversy has finally settled and laid to rest in 1976 at a meeting between the then governor of old Oyo State. Maj. Gen David Jemibewon and the late Ooni of Ife, Oba Sir Adesoji Aderemi who was the chairman of council of Obas at that time and himself, then as Prince Okunade Sijuwade in attendance.
He said: “I was actually approached by my friends from Ibadan, including Late Chiefs Lekan Salami, Adisa Akinloye, S.O Lanlehin, S.L Durosaro and late Oba Adeyemo to return home from London to support the then governor at the special meeting which was very short and precise because of Ibadan’s historical background and affiliation to Ile-Ife.
As the first founder of Ibadan, Crown Prince Adio Lagelu was a direct son of Ooni Luwo Gbagada who had a beaded crown with fringe benefits sent to settle in Ibadan in 1401AD.
According to him, Ibadan has always been the political headquarters of the Yoruba people where the late Papa Obafemi Awolowo served as the first Premier of the defunct Western Region followed by the late Chief S.L Akintola and it was also from Ibadan the first African governor in person of the late Ooni, Oba Adesoji Aderemi emerged followed by late Chief O. Fadahunsi.
The matter of the Soun of Ogbomosho, he added also came up at the special meeting with the governor and it was settled. But what people may not know is that the mother of the first Alaafin was Ibariba Aishatu and the first Alaafin Ajaka served in Katunga where the Ibaribas originated from and the first wife of Alaafin Ajaka was the senior sister to the progenitor of Soun’s dynasty and their crown has been settled with Ajaka’s dynasty long before 1600AD through his wife.
This, according to him was why it was easy for Oba Soun Luwusi in 1832 to instruct his Baale Oja in Ogbomosho territory to settle Prince Atiba and the remnants of the Oyo people when they were exterminated from their home base to where is now known as Oyo Alaafin (Ago-Doyo) through his subject Baale Oja, the father of Ashipa in 1832.
The history of northern Yoruba, the Ooni noted cannot be complete without the “Ibaribas” and “Nupes” and as a matter of fact, there are some other traditional rulers wearing beaded crowns with fringe benefits who must be able to stand tall at all times.
These are the Aresa, Olugbon, Onipetu, Olukoyi and a few others in the part of northern Yoruba area who should be able to settle their differences whenever the need arises even though they have been handicapped because they have been ravaged by the Fulani Jihad war when they nearly lost everything they had.
Compass Newspaper Thursday August 21st 2008, Page 47 – OPPOSITION MOUNTS OVER IYALODE YORUBALAND TITLE
Monarchs, Fasehun, Olajide, others kick
Traditional rulers and some Yoruba leaders have kicked against the proposed conferment of the Iyalode of Yorubaland title on the Abeokuta industrialist and deposed Iyalode of Egbaland, Mrs. Alaba Lawson.
To them, the title to be conferred by the Alaafin of Oyo, Oba Lamidi Adeyemi, on Saturday is strange in Yorubaland and an attempt to encourage Lawson to continue disrespecting the Alake of Egbaland, Oba Adedotun Aremu Gbadebo.
Although Oba Adeyemi had explained that he chose to honour Lawson for her contributions to industry and commerce, some of the people who spoke to the Nigerian Compass on the matter expressed shock that “some Obas are bastardizing the Yoruba culture by creating artificial titles, thereby contributing to the disunity in Yorubaland.
From the Vice-Chairman of Osun State Council of Obas and Olojudo-Alayemore of Ido-Osun, Oba Aderemi Adeniyi-Adedapo came a statement, a copy of which was made available to the Nigerian Compass, in which he disowned the decision of the Oyo monarch, saying he was not representing Yoruba Obas.
Let us make it crystal clear and for record purposes that the Alaafin of Oyo has no power over any title, carrying Yorubaland appellation. The truth of the matter is that whichever titles have been previously conferred carrying the Yorubaland appellation like the so-called impending one like the Iyalode of Yorubaland are fake, a ruse, null and void.
Digging into the history of the old Oyo Empire, Oba Adeniyi-Adedapo said “no Alaafin of Oyo has any superiority over any Alake of Egba, the public must not be deceived because unfortunately, Oyo Empire disintegrated since September 1793 AD under Alaafin Aole.
Founder and President of the Oodua People’s Congress (OPC). Late Dr. Frederick Fasehun told the Nigerian Compass that only the Ooni of Ife, Oba Okunade Sijuwade could make such a general conferment.
As a 73 year old man, I have never heard about any Iyalode of Yorubaland in my life. This is an entirely new thing. We have Iyalode in many Yoruba towns and villages, definitely not of Yorubaland.
If any oba confers such a title, it is very wrong, it is of no effect; it is a cheer waste of time. Nobody will respect any individual carrying such a title. Only the Ooni of Ife has the power to confer any title covering the entire Yorubaland.
To the former Secretary-General of the Yoruba Council of Elders, Dr. Kunle Olajide, it is not proper for any traditional ruler to appropriate the award of any traditional title to himself as it is bound to create disaffection among other obas.
Olajide argued that such generalized title would not command the respect of all, advising obas to restrict the conferment to their domains. According to him, the Oyo Empire which extended to Benin Republic crumbled centuries ago.
Hence no Alaafin had the power to confer any title which influence goes beyond his domain. Olajide counseled obas to always do things that will unite us instead of those that will cause more disunity.
An official at the palace of the Ooni, who craved anonymity, recalled to our reporter that when the Jagunmolu of Yorubaland title was conferred on the former military president, Gen Ibrahim Babangida (rtd) at the Liberty Stadium, Ibadan, the Oyo State capital, it was a joint decision of all the obas, who performed various roles on the occasion.
Besides, he explained that the then Ooni of Ife presided over the conferment of the Aare Onakanfo title on the late Ladoke Akintola, former Premier of the old Western Region. He expressed regrets that what the Alaafin of Oyo is doing is to encourage the woman (Lawson) to continue showing disrespect to the paramount ruler of Egbaland, Oba Gbadebo. It’s very wrong.
The official cited the example of the legal icon, Chief Afe Babalola (SAN), who was made the Aare Bamofin of Yorubaland by the Alaafin, saying “you would have noticed that in all the adverts in which people congratulated the man, all of them carried the Aare Bamofin of Oyo Empire.
The man must have told them he preferred it like that. He added; “Even the cap he wore on that day, if he had his way, he would have removed the Yorubaland from it but you know the thing must have been prepared for him by the palace”.
Extracts from NIGERIA TRIBUNE WEDNESDAY 4TH DECEMBER 2013, PAGE 3 – PROPOSED NATIONAL CONFAB SHOULD GIVE NIGERIA STABILITY, PEACE – YORUBA TRADITIONAL LEADERS, OTHERS.
Yoruba traditional rulers and leaders of thought, on Tuesday in Ile-Ife, tasked President Goodluck Jonathan to ensure that the proposed national conference gives Nigeria and its people the much needed stability and peace.
The Yoruba leaders, leaders of thought and other socio-cultural groups, including Afenifere, Afenifere Renewal Group, Yoruba World Assembly, Odua People’s Congress (OPC), Yoruba Council of Elders, Yoruba Unity Forum, among others who converged on the palace of the Ooni of Ife, Oba Okunade Sijuwade, submitted that the forthcoming national conference must provide strong platform which could guarantee peace and stability of the nation.
After a closed door meeting, which lasted for almost five hours, the Yoruba obas in a 4-point communiqué signed by Yinka Odumakin also appointed former Secretary to the Federal Government, Chief Olu Falae and General Alani Akinrinade respectively as the chairman and secretary of the Yoruba Obas and Leaders of Thought.
In conclusion, “we also express our profound gratitude to the Adimula Oodua, His Imperial Majesty, Oba Okunade Sijuwade for the initiative of calling the meeting and pleads with Kabiyesi not to relent in reaching out to all necessary constituencies to fully solidify the House of Oduduwa.”
THIS IS ILE-IFE BY OMOTOSHO ELUYEMI – A SHORT HISTORY OF ILE-IFE
Ile-Ife, Ooye Lagbo, More mope aye, Ibiti ojumo tii mowa, Oodaiye, Olori aiye gbogbo, Ile owuro.
Translated:
Ile-Ife, the city of the survivors where the dawn of the day was first experienced, Head of the whole universe, the land of the most ancient days.
The history of Ile-Ife is wrapped in a thick fog of myths and mythologies. And the above quotation aptly shows the appellations of the city. To the European foreigners during the early colonial days it was a “holy city”. To the descendents of Yoruba in other parts of the world, Ife was the original home of all things and the peoples.
To the Yoruba in Nigeria it was “the home of divinities and mysterious spirits”. To the Ife people themselves it was “Ilurun” that is, “the gateway to heaven”.
Ile-Ife and the Yoruba Nation:
Ile-Ife was the capital of the Yoruba Kingdom before the emergence of Oyo Empire. After the death of Oduduwa many of his children and grand-children left Ile-Ife to found other Yoruba Kingdoms.
Before the series of wars of the last century in the Yoruba country, Ile-Ife was the capital of an extensive kingdom. To this effect, C.H.H. Moseley, the acting Governor of the colony of Lagos in 1904 confirmed that “the Province of Ife lies adjacent to the colony of Lagos”.
ALAROYE – YORUBA MAGAZINE BACK PAGE 25TH NOVEMBER, 2013 – WHERE DID ODUDUWA COME FROM.
A man called the father of historians who lived around 484 to 424 BC (Before Christ) HERODOTUS wrote in one of his books that between 3000 and 1000 years BC (Before Christ) there were five nations in Africa and Ile-Ife was (is) one of them.
Also Reverend Johnson said all YORUBA NATIONS throughout the world traced their SOURCE TO ILE-IFE.
The conclusion from this scenario is that ILE-IFE is the only TOWN known to be HOME FOR ALL the YORUBAS and this is not in dispute whatsoever.
REFERENCES:
1. Extracts from Government Gazette of 28th February 1903 by the Late Governor of Ogun State Chief Victor Olabisi Onabanjo – “Ayekooto” (First published in his life time and post humously published again in Nigerian Tribune of Saturday 25th April 2009).
WRITTEN BY PRINCE JOHNSON
ADETUNMBI ADEMILUYI
(DIPLOMA – YabaTech, FCMA-uk, FCA)
BIOGRAPHY OF CHIEF LERE PAIMO (MFR); A RARE BREED CALLED EDA ONILE OLA
WRITTEN BY JOHNSON ADE OKUNADE
Chief Lere Paimo MFR (Eda Onile Ola) is one of the most modern dramatists, theatre arts performer, filmmaker, dancer, and singer from Ogbomoso who has distinguished himself on stage for the last few 60years.
Chief Lere Paimo, MFR was born on September 19, 1939 in Ile Ikoyi Odan, Osupa Ogbomoso. His father was a tobacco and yam farmer, and the leader of the local farmers’ organization. His mother was a trader. Lere was sent to primary school in Ogbomoso but then left for the Gold Coast (now Ghana).
He continued his education in the Gold Coast (Ghana) up to teacher training college where he obtained a Teacher’s Grade two certificate. He eventually returned back to Nigeria and decided to stay in Osogbo where he worked as a classroom teacher in a Baptist Missionary School, Newton Memorial School.
In the 1950s, Osogbo was the seabed of Yorùbá indigenous culture Osogbo. Osogbo continued to serve as a beacon for arts, culture, and dramatics between the 1950s and 1970s; cultural flowering took place during this place majorly in Osogbo. No wonder ace artists, musician dramatists, and actors started their careers in Osogbo.
The likes of Duro Ladipo, Oyin Adejobi, Kola Ogunmola who were the three greatest and most talented actor-managers in the history of Yoruba theatre, established their careers in Osogbo. Lere Paimo, like every other actor of the time, joined the theatre through his experience of acting at school, asides from his experience he was passionate about acting.
In around 1960, while working as a teacher in Osogbo, he decided to join the Oyin Adejobi theatre group, a theatre group founded by Pa Oyinade Adejobi which was an organization performing plays for churches, schools, and cultural and social clubs. A year later in about 1961, Duro Ladipo invited him to Mbari Club – the cultural centre founded by Ulli Beier- to take part in art production. He was interested in painting as well as in theatre, so he accepted the invitation.
From the beginning, Lere Paimo’s talent as an actor was recognized and he was given leading roles. In Eda, a Yoruba version of Everyman, he played Everyman himself, so memorably that up till today his nickname has remained Eda Onile ola. While with Duro Ladipo, he featured in a stage play titled Obamoro with the role of “Chief Basa”. For twelve solid years, he was an apprentice tutelage of the renowned international artist, Late Duro Ladipo before establishing his own Lere Paimo Theatre Group.
Duro Ladipo died in 1978 5yrs after Chief Lere Paimo started his own Theatre group. Lere Paimo regards the years he spent with Late Duro Ladipo as a formative influence on his career, and up to this day refers to him as his boss. He stayed with Late Duro Ladipo for Twelve years and eventually became Ladipo’s manager and right-hand man before starting his own Theatre group.
Chief Lere Paimo, MFR had set up his own Theatre group by 1973. In the 1970s, the theatre group was at its peak. Numerous theatre groups started in this particular decade, old theatre groups also “up” their games by becoming professional and commercial so as to catch up with the trends.
By this time, Chief Lere Paimo, MFR was already well known and celebrated due to his well-approved works with the renowned Late Duro Ladipo. This gave him an edge over others as many aspiring actors already had their eyes on the veteran actor. Chief Lere Paimo is unapologetically passionate and proud of his heritage as a Yoruba man.
After setting up his theatre group, he went ahead to produce most of the first well-accepted movies. As a proud indigene of Ogbomoso, he produced an epic Yoruba movie titled Ogbori Elemoso where he played the lead role of Soun Ogunlana, the first king (Soun) of Ogbomoso and the founder of Soun dynasty; a movie depicting the history of his beloved hometown.
Chief Lere Paimo as Onikoyi in his Epic Onikoyi Movie in the 1980sChief Lere Paimo as Soun Ogunlola and Elemoso (Lalude) in Ogbori ElemosoSoun Ogunlola placed his leg on Elemoso’s head he severed-off in Ogbori Elemoso
Other repertoires of plays he produced include; Onikoyi, Aye n yi, Gbangba Dekun, Irinajo Eda, Idajo, Aye Gbege, Akukuu-bi, Gba die, Ago Alaago and Ere Ogun.
All the aforementioned movies promote indigenous Yorùbá culture. Also, some of the movies were derived directly from the traditionalist style of play, being based on traditional oral narratives and making extensive use of indigenous art such as drumming, singing, and dancing. Chief Lere Paimo is no doubt, a rare breed.
Eda Onile ola participated fully in the extraordinary creativity and innovativeness of the Yoruba popular theatre. Like all the first-rate theatre of the 1970s and early 1980s, he introduced not only new themes and styles but also new theoretical techniques. He also used colourful backcloths which were changed from scene to scene and more elaborate lighting effects; he was a creative genius.
Chief Lere Paimo will forever be remembered in the history of theatre arts for his innovations and creativity. He remains the sceptre of the old and contemporary theatre industry and has done the nation proud both locally and internationally. He has contributed immensely to the socio-cultural and tourism development of Nigeria through his unbeatable records in the theatre and movie industry.
Ever since on the stage performing, Chief Lere Paimo, MFR has won several awards, Laurels in performing theatre arts and Films. He won from the then Governor-General of Nigeria the then Governor-General of Nigeria, Dr. Nnamdi Azikwe, Trophy for participating in World Berlin Arts Festival 1964; First position in Drama at the Common Wealth Art Festival 1965; Best Actor Award in the first National Film Festival, Best Yorùbá Actor Theme Award 1999 and so many others.
For recognition of his career’s worth, he bagged the chieftaincy title of “Aare Arobajo of Ogbomosoland” from his royal majesty Oba Oladunni Oyewumi Ajagungbade III, the Soun of Ogbomosoland in 2004.
Equally, in 2005, former President Olusegun Obasanjo bestowed him with a National award of Member of the Federal Republic (MFR) alongside Zeb Ejiro in recognition of his immense contributions to the Nigerian film industry.
In May 2013, it was reported that he had a partial stroke, an attack he survived. In April 2014, he won an N1 million cash prize in a Nigerian game show, Who Wants To Be A Millionaire.
On Saturday, September 28, 2019, the Ogbomoso Community Foundation (OCF), a social-cultural organization founded in 2001 under the leadership of late IGP, Chief Sunday Adewusi, organized an event tagged, Night with Stars which was dedicated to honouring Ogbomoso indigenes who have positively impacted the Country, state and the Ogbomoso community.
Outstanding indigenes were giving like Chief Lere Paimo (Eda Onileola) we’re giving Exemplary Award/Outstanding Recognition. Other beneficiaries of the awards/recognition are; Dr. Samson Adegoke (Maigida), Late Chief Ogundare Foyanmu (Posthumous Award), Special Award (Entertainment) Mr. Abolore Akande (9ice), Alhaji Wale Akorede (Okunnu), Prince Femi Oyewumi, Alhaji Ramoni Akanni, Mr.Ayodeji Adegoke, Benedict Ayoola and others.
Chief Lere Paimo MFR is happily married to Olusola, Mojirade, Abiola and Bolanle Paimo. His first son, Dele Paimo is a great gospel singer. Chief Lere Paimo’s hobbies cannot be less than acting and dancing.
REFERENCE
Chief Oyebisi Okewuyi (JP.) 2013, Ogbomoso in the Early Times, Modern Era and in Today’s Contemporary World, Published and printed by Johnny Printing Works, Beside Okelerin Court Area, Ogbomoso, Nigeria
Thanks so much for your time.
Please drop your opinion in the comment session below.
Written by Johnson Adé OKÙNADÉ, an enthusiast of Indigenous Culture
PROFESSOR (CHIEF) HON. NATHANIEL DUROJAYE (N.D) OYERINDE (OBE): THE FIRST NIGERIAN PROFESSOR
Introduction
The life and times of our beloved who was the first Ògbómòsó man to be well educated and rose to become the first professor in Nigeria, perhaps also among the earliest educationalists in Black Africa to have a PhD and become professor.
Chief Nathaniel David Oyerinde came from a strong Christian family and inherited an enduring tenacity in the Christian faith. Born around 1875, he belonged to the second generation of Christian converts in Ogbomoso.
He died in 1977 at the age of 102. He belonged to the tiny group of Nigerians educated in the USA early this century. He had a distinguished public career and was respected by his contemporaries and even British officials. He contributed immensely to Nigeria’s development through his membership to the Nigerian Legislative Council from 1935 to 1944, of the former Western House of Chiefs from 1944 to 1950 and of various Government boards and committees until 1957.
He was publicity-shy but believed in action. He concentrated his activities in Ogbomoso, his hometown where he lived and died. Samuel Ladoke Akintola (SLA) and Nathaniel David Oyerinde had a lot in common asides from the fact that they were both from Ogbomoso.
Both of them were also progressive members of the Nigerian Baptist Convention, they went ahead to serve the convention in different capacities. Professor Nathaniel David Oyerinde’s extraordinary career as a politician and academician of note was between 1931 and 1966, the year Samuel Ladoke Akintola (SLA) was killed.
Professor N.D Oyerinde
Early Life
Nathaniel Durojaye Oyerinde hailed from Ile-Igbagbo in Isale Afon, the root of Christianity in Ògbómòsó which produced early educationists. The family house became the forerunner of who is who in pursuit of Western education.
Master Nathaniel Durojaye Oyerinde was born into the family of Pa. David Aworinde in October 1897. His Father, Pa. David Aworinde and Madam Adeyemi Aworinde were one of the earliest trained pastors by the Baptist missionary to Nigeria, Thomas Bowen in 1855.
Reverend Charles Edwin Smith was of great influence on the Young Master Durojaye Aworinde, he received his early education directly under him. While attending Baptist Day School, Osupa, Ogbomoso, it was clear that a promising future awaits him.
Reverend Charles Edwin Smith recommended him for training as a teacher at Iwo Baptist College in 1898. He was the first student to be enrolled in the college. By 1900, Young Oyerinde was back at the Baptist Training School, Ogbomoso, teaching in the elementary session.
Studying Abroad
By December 1902, Nathaniel Durojaye (N.D) Oyerinde had begun to think of further education in America. It was said that he was influenced by one Miss Moloto Osodi in Ogbomoso that year seeking a teaching appointment in the school. However, he understood very well that he could not expect any sponsor for his education abroad unless he worked hard for it.
He wrote Reverend Smith requesting that he save £15 out of his annual salary of £18 in the bank to enable him to study abroad after saving enough. Reverend Smith was impressed, so he recommended the young Oyerinde to the Foreign Mission Board of the Baptist Mission in Richmond, Virginia. In the letter, he mentioned that Oyerinde should be encouraged since he hoped to return to teach in the Baptist Training school in Ogbomoso.
N. D. Oyerinde left Nigeria for further studies in the United States of America in 1906, on the same boat with the Reverend C. E. Smith who was returning home on health grounds preparatory to his retirement in 1909. On arrival in the United States, Oyerinde was admitted to the Wayland Academy, a preparatory secondary school attached to Virginia Union University in Richmond, Virginia.
After three years, he gained admission into the university and obtained a Bachelor of Arts degree in 1914. It is worth mentioning that while in the United States, Oyerinde demonstrated his love for liberal rather than religious education. This informed his decision to take a Bachelor of Arts degree before “he took the Bachelor of Divinity degree in 1915 and spent the next academic year widening and deepening his education in both the liberal arts and social sciences by reading Greek, Mathematics, and Economics at the University of Chicago.”
He finally returned to Nigeria in 1916 after successfully completing his education in the United States. From available records, it can be deduced that on a comparative level, Professor N.D Oyerinde remains one of the earliest Nigerians to be so educated even on the Continent of Africa.
His Return to Nigeria
On his return to Nigeria, Professor Nathaniel Durojaye (N.D) Oyerinde realised that he had no choice but to accept and function within the system in which he had found himself. He described his experience at the Virginia Union University, as Booker T. Washington once said of Hampton Institute, that he found the opportunities to learn thrift and push, and that he was surrounded by an atmosphere of business, Christian influences, and the spirit of self-help.
With a solid academic background and an experience of the United States environment and educational system, Professor Nathaniel Durojaye (N.D) Oyerinde was well equipped to put his newly acquired ideas and experience into practice in Nigeria. It is necessary to recall at this point that the British educational policy in Nigeria was not dynamic because aside from other inherent shortcomings there were no guidelines on the curriculum to be followed.
Hence, the Baptist Mission, whose sphere of influence was Ogbomoso, continued to emphasize what seemed to it the best option for the Nigerian people in educational matters. With his newly acquired ideas and experience in the United States, it is natural to expect that Professor Nathaniel Durojaye (N.D) Oyerinde’s activities in the educational development of Nigeria in general and Ogbomoso, in particular, were a reaction to the educational policies of the Baptist Mission and that of the British Colonial Government.
It is against this background that Professor Nathaniel Durojaye (N.D) Oyerinde’s contributions to the educational development in colonial southern Nigeria in general and his quest for the introduction of the American educational model, in particular, will be discussed. To a very great extent, Professor Nathaniel Durojaye (N.D) Oyerinde’s ideas of education were encouraged and adapted from the ideas of Booker T. Washington. Based on this, he chastised the Baptist Mission’s educational enterprise because they did not recognise education as a tool of “social regeneration”.
While he was the Headmaster of Baptist Academy in Ogbomoso, he tried to introduce some of his ideas in the curriculum and administration of the school. “He strongly believed that the minimum success he achieved in creating awareness about the wider world in his pupils beyond the narrow goals set by the Baptist Mission was the immediate reason for the merger that produced the Baptist College and Theological Seminary.”
As an academic person, Professor Nathaniel Durojaye (N.D) Oyerinde did not hide his dislike for ministry (church) work, hence he taught only English and Mathematics throughout his career as a teacher. His refusal to be ordained as a pastor of the Baptist Mission “robbed him of a higher post than that of a teacher till he left the Baptist College in 1935.” This should not be taken to mean that Professor Nathaniel Durojaye (N.D) Oyerinde was not a religious man. It can be argued that his refusal to be ordained as a pastor of the Baptist Mission was a direct and open protest against the policies of the Baptist Mission in Nigeria at that time.
The Ogbomoso Progressive Union (OPU)
To achieve some of his goals, together with some elites in his Ogbomoso society they formed the Ogbomoso Progressive Union (OPU) in 1933 with the aim of fostering rapid socio-economic and political development of the town. Professor Nathaniel Durojaye (N.D) Oyerinde was its first president. The newly formed OPU comprised both militant, moderate, and conservative associations and individuals. However, the Ogbomoso Progressive Union provided Professor Nathaniel Durojaye (N.D) Oyerinde with the pedestal from which he launched his educational ideas.
In 1934, shortly after the birth of the OPU, some members of the associations presented a proposal for the establishment of a grammar school in Ogbomoso. This idea was however modified to that of a comprehensive school named Ogbomoso People’s Institute, (O.P.I.). It is important to note that the name, operational, and instructional model of the Ogbomosho People’s Institute was patterned after the Hampton and Tuskegee Institutes founded by Booker T. Washington in the United States of America.
The newly established Ogbomoso People’s Institute was essentially an institution where Professor Nathaniel Durojaye (N.D) Oyerinde tried as much as he could to fully implement his educational thoughts, which he acquired in the United States during his studies in that country.
With the moral, financial and manual assistance of his fellow Ogbomoso kinsmen, a building was erected for the Ogbomosho People’s Institute between 1934 and 1938. Professor Nathaniel Durojaye (N.D) Oyerinde also received the encouragement and assistance of Eyo Ita, who was a colleague at the Baptist College in 1929 and had returned to Ogbomoso in 1934 after his education in the United States of America.
Both men had similar views and shared aspirations about the system and content of the type of education, the Nigerian child should receive. Without mincing words, both men had inherent belief in the operations of the American system and curriculum of education in Nigeria.
Ogbomoso People’s Institute
In October 1938, the Ogbomoso People’s Institute was formally opened with Professor Eyo Ita as its first Principal. Ladipo Babatunde, an ex-student of Professor Nathaniel Durojaye (N.D) Oyerinde at the Baptist College, was the headmaster of the primary section, while Oyerinde served as the school manager and proprietor. Subjects taught in the school included Carpentry and Woodwork, Weaving, Smithing, Agriculture, and Literary subjects.
A major problem that the Ogbomoso People’s Institute had to contend with was that of qualified personnel. The school was never lucky to have qualified and specialist teachers to teach vocational and industrial subjects. The reason for this is not far-fetched. First, salaries paid to clerks were higher than those paid to technicians and artisans.
As such, the zeal to acquire vocational and industrial education at higher schools of learning by Nigerians was disappointingly low. Again, only the Hope Waddel Institute in Calabar was a standard school where industrial and technical education could be acquired by the few interested Nigerians, thus, there was a dearth in the supply of this category of teachers.
Furthermore, the official policy of the colonial British Administration did not encourage the acquisition of vocational and industrial education because it catered for its need for such personnel “through the workshops of the Nigeria Railways, Public Works Department, Marines, Surveys, Posts and Telegraphs.” What is more, the establishment of the Yaba Higher College in 1934 did not improve the situation as intakes for technical education and engineering were continuously tailored to meet government needs.
Indeed, “before 1940, only about 300 Nigerians had had an opportunity to receive formal instruction and training for technical occupations.” In light of the above problem of recruiting qualified and adequate personnel for the school, the authorities of the Ogbomoso People’s Institute had no choice but to embark on a training scheme for the production of its own crafts teachers.
Thus in 1944, the school could only “send a teacher to Maiduguri and Jos (in Northern Nigeria) to learn leather works including shoemaking”. It is important to mention that the course was undertaken not in a formal school of learning but with established local craftsmen. Again, the sole beneficiary of the course was sponsored with funds provided by the Ogbomoso community resident in Jos.
Another major problem that the Ogbomoso People’s Institute had to contend with was that of inadequate finance. Since it was a community project, the Ogbomosho People’s Institute from inception relied on community funds for survival. The continuous flow of funds depended on the willingness to give and the unanimous support of all sections of the town.
However, it was only the Baptist section that was forthcoming on a continuous basis in its financial obligation towards the upkeep of the school. The Church Missionary Society, other Christian missions, and the colonial administration were lukewarm towards the provision of finance for the school to be placed on a sound and proper footing.
The Muslim population were engrossed with contributions towards the construction of a central mosque in Ogbomoso; consequently, the financial upkeep of the school was not a priority to them. Therefore, distressing and discouraging was the financial situation of the Ogbomosho People’s Institute that Professor Nathaniel Durojaye (N.D) Oyerinde wrote in August 1940, “In my deep consideration, Ogbomoso is not prepared for such big work.”
As a result, a move was made to close down the school. This, however, could be said to be the beginning of the end for the Ogbomoso People’s Institute as classes were drastically reduced. Furthermore, the departure of Professor Eyo Ita to Calabar in 1940 to assume full control of the West African People’s Institute led to the closing down of the secondary section of the Ogbomoso People’s Institute in 1942.
Eyo Ita’s relocation to Calabar was facilitated by the fact that the colonial administration had refused to approve the Ogbomosho People’s Institute as long as Professor Eyo Ita remained its principal and also that of the West African People’s Institute.
In 1943, a year after Professor Eyo Ita’s exit, the Department of Education approved the Ogbomoso People’s Institute for the issue of the First School Leaving Certificate and in the next year, a grant of £100 from the funds of the Ogbomoso Native Authority was given to it. It will not be wrong to argue at this point that the approval of the Ogbomoso People’s Institute as a First School Leaving Certificate awarding institution was a tacit approval by the colonial British Administration of the American system of education in Nigeria.
When Professor N.D Oyerinde was being congratulated for the award of the Order of the British Empire (OBE) at a meeting of the Native Authority Councillors from Ibadan Northern District on 9 July 1947, Professor Nathaniel Durojaye (N.D) Oyerinde emphasised that he wished his school, the People’s Institute, had been helped instead of the honour done him.
In accordance with the desires of the local populace, the tacit rejection of Professor Nathaniel Durojaye (N.D) Oyerinde’s school by the Ogbomoso people showed their preference for a school, which was completely devoted to literary education. However, in 1943, a woman instructor was employed to teach weaving in the school, and, by 1945, the demand for a secondary grammar school was at its peak again in Ogbomoso.
Furthermore, by 1952 with the help of Samuel Ladoke Akintola was the last premier of the western region, 13th Aare-Ona Kakanfo and proud son of the soil, the new Ogbomoso High School was inaugurated and housed within the buildings of the Ogbomoso People’s Institute which was finally phased out in 1954. Thus, the attempt to transfer the Tuskegee and Hampton Institutes’ ideas and models to Nigeria by Prof N. D. Oyerinde suffered a major setback.
With Professor Nathaniel Durojaye (N.D) Oyerinde’s Ordeal with Ogbomoso People’s Institute, we can describe him as a man with lofty ideas who lived before his time. As an illustrious son of Nigeria, his contribution to the growth and development of education in colonial southern Nigeria is second to none.
Career And Politics
On his arrival home, Professor Nathaniel Durojaye (N.D) Oyerinde taught at Baptist Academy, Ogbomoso from late 1916 to 1921 and at Baptist College and Seminary, Ogbomoso 1922 to 1935. On his other multi-facets and multifarious assignments, he remains a colossus of his era. He was Recording Secretary of the Nigerian Baptist Convention in 1923 and 1924 and was the president of the Nigerian Baptist Convention between 1926 and 1937.
Professor Nathaniel Durojaye (N.D) Oyerinde was nominated to be a member of the legislative council of Nigeria, Lagos, representing Oyo province from 1935 to 1944. As president of the Ogbomoso Progressive Union (OPU), he was made a full-time council member of the Ògbómòsó District Council in 1935.
As a patriotic citizen fighting for the advancement and progress of his fatherland, Professor Oyerinde was solidly the brain behind the establishment of earlier Ogbomoso continuation classes and the People’s Institute founded in 1938 for which he invited his young friend, Professor Eyo Ita as the headmaster of the Institute.
Professor N.D Oyerinde
Professor N.D Oyerinde, Indisputably The First Nigerian Professor
Edward Wilmot Blyden was born in 1832 to Igbo parents who were enslaved and sold to the new world. His place of birth, St. Thomas [now US Virgin Islands] did not stop him from holding on to his African roots. He relocated to Liberia, lived in Nigeria as one of the founders of Archbishop Vining Church, Ikeja and died in Sierra Leone on December 12, 1912.
Blyden was a professor of Greek and Latin at Liberia College. He also rose to the position of President of the college between 1880 and 1884. It is safe to regard him as the first recorded Igbo professor as there was no country called Nigeria until 1914.
There are also claims that Eyo Ita was the first professor to emerge from our shores. With degrees from University of London and Columbia University, he once served as headmaster of Baptist Academy, Lagos before setting up the West African Peoples Institute[WAPI] in Calabar,1938.
Nsukka admitted its first set of undergraduates and they began classes in October 1960. There was a Vice Chancellor, George Marion Johnson, and he signed certificates for the first graduates in 1963, the year Prof. Dike began to settle down in Ibadan. Little wonder Lions hail Nsukka as the first independent Nigerian university. But before UNN, there were NBTS, Ogbomosho degrees.
Prof K.O. Dike, the first Nigerian Vice Chancellor and first Nigerian to earn a PhD in History, became a professor in 1956. Four years later, 1960, he became VC at Ibadan and lasted until 1966.
Dr. Taslim Olawale Elias, the only Chief Justice of Nigeria appointed from the bar, was also a professor in 1956. With a 1949 doctorate in Law, he was a visiting professor of Political Science at the University of Delhi.
While we continue debate on the first Nigerian professor, we need not worry ourselves about the first female professor. Adetowun Felicia Ogunseye achieved this feat in Library Science in 1973. The duo of Alele -Williams and Bolanle Awe joined her in 1976. The former is the first female VC, the later, first female professor of History.
Prof. Ogunseye comes from a family of firsts. Her younger brother, Brigadier Victor Adebukunola Banjo, was the first Director of the Nigeria Army Electrical and Mechanical Engineers[NAEME].He was born in Benin City and he led Biafra’s 101 Division that operated in Benin.
There is Dr. Ademola Banjo, who in 1954, became first Nigerian PhD holder in Metallurgical Engineering. Prof. Adesegun Banjo is first Nigerian to bag a doctorate in Ultra Structure and Electro Microscopy. One of Victor Banjo’s children, Olayinka Omigbodun, is a professor of Child and Adolescent Psychiatry.
Prof. Ogunseye and her brother, Dr. Banjo, made everyone proud when they graduated from the University of Ibadan same day. While she came out as the best female graduating student, with a scholarship to Newham College, Cambridge, he was best graduating male student, with scholarship to Manchester University. The young man made a first class in Mechanical Engineering, 1952.
Prof Chike Obi received his Ph.D at a very young age of 29 making him the first Nigerian to receive a Doctorate degree but he didn’t become a professor until when he was in his fifties in 1970s. By this time the First Nigerian Professor, Prof N.D Oyerinde was in his old age, he died at the age of 102 in 1977.
Prof. Ita lived in Ogbomosho to help Prof N.D Oyerinde at the then Ogbomoso People’s Institute and has a house named after him at Ogbomosho Grammar School. Prof. Eyo Ita begat more professors. His first son, Lawrence, was a professor at the University of Las Vegas. He holds doctorate degrees in Mechanical and Civil Engineering and also went for a degree in Law. Grandson, another Eyo Ita, is a professor of Physics at the United States Naval Academy, Annapolis, Maryland.
In other words, when Professors Wole Soyinka and Chinua Achebe, Emeka Anyaoku, Bola Ige, Chris Okigbo, Gamaliel Onosode, Emma Ifeajuna, and Grace Alele-Williams studied there, they were under Principals, beginning from Kenneth Mellanby in 1947, not Vice Chancellors. The first Vice-Chancellor, Keneth Onwuka Dike, came in 1963.
From 1901 to 1906, Professor Nathaniel Durojaye (N.D) Oyerinde, the first Nigerian Professor was a teacher at The Baptist Day School, Ogbomoso, and The Nigerian Baptist Theological Seminary [NBTS], Ogbomosho. He later left for the United States Of America to study.
He was at Wayland Academy and Virginia Union University, Richmond Virginia, and obtained B.A. Degree in Mathematics and classics in 1914 and B.D. Degree in 1915.
For his postgraduate study, he was at the University of Chicago, Illinois, majoring in Hebrew before returning to Nigeria in 1916. From available records, it can be deduced that on a comparative level, Professor Nathaniel Durojaye (N.D) Oyerinde, the first Nigerian Professor remains one of the earliest Nigerians to be so educated even on the Continent of Africa.
The NBTS, Ogbomosho was established in 1898 and by 1948 was affiliated with the Baptist Theological Seminary, Louisville in the United States. There is no disputing the fact that by 1950, NBTS had turned out its first set of graduates. Historically that should be the first Nigerian institution to award degrees. Professor Nathaniel Durojaye (N.D) Oyerinde earned his professorship there. Ibadan began as University College in 1948, something like a campus of London University. It only became autonomous in 1962.
First Nigerian Professors in some Fields/Academic Discipline
First Female Professor of Agriculture in Nigeria and First Female Professor of Agricultural Economics in Africa – Professor (Mrs) Tomilayo O. Adekanye.
First Female Professor of Yoruba Studies in the world – Prof. (Mrs). Omotayo Olutoye
First Nigerian Female Professor of Animal Science – Prof Mrs Oyebiodun Longe
First Nigerian Female Professor of Urban and Regional Planning – Prof. (Mrs).Ogbazi Joy Ukamaka
First female Nigerian Professor of Accounting – Prof. Jane Ande
First female Physics Professor in Africa – Prof. (Mrs) Deborah Ajakaye
First female Professor of Animal Breeding & Genetics in Nigeria – Prof. Adebambo Ayoka.O
First female professor of Chemical Engineering in Nigeria – Professor (Mrs) P.K. Igbokwe
First Female Professor of Chemistry in Nigeria – Prof. (Mrs) Modupe Ogunlesi
First Female Professor of Computer Science – Prof Adenike Osofisan
First Female professor of physiotherapy in Africa – Prof. Arinola O. Sanya
First Nigeria Professor of Forestry – Professor Kolade Adeyoju (Ekiti State)
First Nigerian Female Professor ever – Prof. (Mrs) Felicia Adetoun Ogunsheye
First Nigerian Female Professor of History – Prof. (Mrs) Bolanle Awe
First Nigerian Female Professor of Law – Prof (Mrs) Jadesola Olayinka Akande
First Nigerian Female Professor of Mass Communication – Prof. (Mrs) Chinyere Stella Okunna
First Nigerian Female Professor of Mathematics Education – Prof. (Mrs). Grace Allele-Williams.
First Nigerian Female Professor of Pharmacy – Prof. (Mrs) Babalola Chinedum Peace
First Nigerian Female Professor of Psychiatry – Prof. (Mrs) Olayinka Omigbodun
First Nigerian Female Professor of Quantity Surveying in Africa – Prof Olubola Babalola
First Nigerian Professor of Accounting – Prof. Micheal A. Adeyemo
First Nigerian Professor of Agriculture – Prof. Victor Adenuga Oyenuga
First Nigerian Professor of Anatomy – Prof. Thomas Adesanya Grillo
First Nigerian Professor of Animal Science – Prof. Gabriel. M. Babatunde
First Nigerian Professor of Arabic and Islamic Language – Prof M.O.A Abdul
First Nigerian Professor Of Architecture – Prof. Ekundayo Adeyemi
First Nigerian Professor of Botany – Prof. Eni Njoku
First Nigerian Professor of Chemical Engineering – Prof. Sikiru A. Sanni
First Nigerian Professor of Chemistry – Prof. Stephen Oluwole Awokoya
First Nigerian Professor of Civil Engineering – Prof. Ifedayo O. Oladapo
First Nigerian professor of Clinical Pharmacy – Prof. Nzebunwa Aguwa
First Nigerian Professor of Computer Science – Prof. Olu Longe
First Nigerian Professor of Education – Prof. Aliu Babs Fafunwa
First Nigerian Professor of Estate Management – Prof. John. A. Umeh
First Nigerian Professor of French Language – Prof Evans
First Nigerian Professor of Geography – Prof. Akin Mobogunje
First Nigerian Professor of Geology – Prof. Mosobolaje O. Oyawoye
First Nigerian Professor of History – Prof Kenneth Dike
First Nigerian Professor of Industrial Engineering – Prof. David. E. Osifo
First Nigerian Professor of Insurance – Prof. Joseph. O. Irukwu
First Nigerian Professor of Law – Prof Teslim Olawale Elias
First Nigerian Professor of Library and Information Science – Prof Mrs Adetoun Ogunsheye
First Nigerian Professor of Linguistic – Prof Ayo Bamgbose
First Nigerian Professor of Marketing – Prof. Julius Onuorah Onah
First Nigerian Professor of Mathematics – Prof. Chike Obi
First Nigerian Professor of Medicine – Prof. Theophilus Ogunlesi
First Nigerian Professor of Mining Engineering – Prof. Zacheus Opafunso
First Nigerian Professor of Music – Prof. Lazarus Ekwueme
First Nigerian Professor of Nursing – Prof (Mrs). Elfrida. O. Adebo
First Nigerian Professor of Nutrition – Prof Babatunde Oguntona
First Nigerian Professor of Paediatrics – Prof Olikoye Ransome-Kuti
First Nigerian Professor of Petroleum Engineering – Prof. Gabriel Kayode Falade
First Nigerian Professor of Philosophy – Prof Olubi Sodipo
First Nigerian Professor of Physical Education – Prof. M. Oluwafemi Ajisafe
First Nigerian Professor of Physics – Prof. Muyiwa Awe
First Nigerian Professor of Physiology – HRH Prof. Joseph Chike Edozien
First Nigerian Professor of Physiotherapy – Prof. Vincent C. B. Nwuga
First Nigerian Professor of psychiatry – Prof. Thomas Adeoye Lambo
First Nigerian Professor of Psychology – Prof. Dennis Ugwuegbu
First Nigerian Professor of public health – Prof. Oladele Ajose (Lagos state)
First Nigerian Professor of Public Health Engineering – Prof. Paul Aibinuola Oluwande
First Nigerian Professor of statistics – Prof. Nwoue Adichie
First Nigerian Professor of Tests and Measurement – Prof. Dibu Ojerinde
First Nigerian Professor of Theatre and Arts – Prof Joel Adeyinka Adedeji
First Nigerian Professor of Urban and Regional Planning – Prof. Adepoju Onibokun
First Nigerian Professor of Yoruba and African Literature – Prof Wande Abimbola
First Professor of Mass Communication in Nigeria – Prof Alfred Opubor
First Professor of Marine Engineering – Prof Kelvin Datonye Bob-Manuel (From Abonnema, Rivers State)
Impacts And Legacy
Professor Nathaniel Durojaye (N.D) Oyerinde was among the founders of Ogbomoso Grammar School and Ogbomoso Girls High School. For many years he was the chairman Board of Governors for Ogbomoso Grammar School, similarly, he was the founder and First President of Ogbomoso Progressive Union (OPU) in 1912.
He was conferred with OBE on Queen Elizabeth II’s birthday honour in 1947. Similarly, he was made a member of the Federal Republic of Nigeria (MFR) by the Head of State of Nigeria and in 1950 he was appointed a Justice of the Peace (JP). Equally, for many years, he was Chairman of the Education Committee of Ogbomoso District Council and Chairman of the Board of the Nigeria Training Centre for the Blind, Ogbomoso.
It was also Professor (Chief) N.D. Oyerinde, the first Nigerian Professor wrote and submitted a memorandum on “Economic Development of Ogbomoso in 1948”. Professor N.D Oyerinde’s Economic thesis was based on the premise that since Ogbomoso is largely cocoa, rubber, and mahogany which could advance the fortunes of his teeming population.
It was obvious that the tilling of land is not sufficient for the growing youth population as a result of the cessation of hostility after the Yoruba civil strife, in order to check Ogbomoso dispersal or drift to other towns and regions, and similarly to reduce economic hardship being experienced at home, the learned Professor thought and felt there was a need for reawakening and discovery to bail his people out of the doldrums.
Thus, the growing of cotton and the planting of tobacco was accepted as an alternative, profitable enterprise by the Oba of Ogbomoso and his high chiefs, the resident district officer of Ogbomoso, and by Dr. J.C Pool of the American Baptist Mission.
On top of all his contributions, Late Pa. (Hon) N.D. Oyerinde a Professor Emeritus, sat down and chronicled into a book; THE HISTORY OF OGBOMOSO; TITLED, “IWE ITAN OGBOMOSO” Published as far back as 1934, without which not much could have been known on Ogbomoso early or ancient history.
Professor (Chief) Hon. Nathaniel Durojaye Oyerinde, the first Nigerian Professor died on 18th April 1977 at the ripe age of 102.
Conclusion
Without any iota of doubt, Professor (Chief) Hon. Nathaniel Durojaye Oyerinde (OBE) was a patriot. His efforts to transfer the educational model of Tuskegee and Hampton Institutes to Ogbomoso may be rational considering the reality of the economic situation in the town but the demand of the people for the encouragement given by the British to literary education spelled the doom of his efforts.
It is for this reason that he is criticised by some elements today in Ogbomoso for not encouraging education in the town along the right lines. It is significant, however, that Oyerinde was not against higher education; he readily cooperated with the people in their demand for a secondary grammar school after 1944. The Ogbomoso People’s Institute was the antecedent for the Ogbomoso Grammar School.
His role in politics was also bound to be misunderstood by many sectors in the town. To the Muslims, he was the leader of the Christian group that tried to dominate the town’s government. This apprehension was shared by many of the Chiefs and successive Baale before Baale Oke Lanipekun Laoye. The more militant among the OPU were impatient with his methods. Only the British Officers realised his great contributions to the administrative progress of the town.
In spite of reproaches from his opponents, all agree as to his strength of character, his sense of probity, and fair play. Had Professor N.D Oyerinde joined the Nigerian Public Service, he would have been a most successful civil servant. But as a politician, his moderate approach to many issues seems to portray him as a weakling.
Notwithstanding, Professor (Chief) Hon. Nathaniel Durojaye Oyerinde (MFR, JP, OBE) contributed immensely to the development of his beloved hometown, Ogbomoso, he should be well celebrated and commended for his great feats.
Reference
CHIEF OYEBISI OKEWUYI, OGBOMOSO IN THE EARLY TIMES MODERN ERA AND IN TODAY’S CONTEMPORARY WORLD Published by Johnny Printing Works, pp. 107
EMEKA OBASI, SEARCHING FOR FIRST NIGERIAN PROFESSOR Published on Vanguard on May 5, 2018.
MICHEAL M. OGBEIDI, NIGERIAN RETURNEES FROM THE UNITED STATES AND EDUCATIONAL DEVELOPMENT IN COLONIAL SOUTHERN NIGERIA
B. AGIRI, CHIEF N.D. OYERINDE AND THE POLITICAL SOCIAL AND ECONOMIC DEVELOPMENT OF OGBOMOSO Published on Journal of the Historical Society of Nigeria, Vol. 10, No. 1 (DECEMBER 1979), pp. 86-112
THE UNTOLD UNIQUENESS OF YORÙBÁ’S INDIGENOUS ALCOHOLIC BEVERAGES (OTÍ)
WRITTEN BY JOHNSON ADE OKUNADE
As a developing country, Nigeria is at the crossroads of indigenous and foreign cultures.
A culture that has been in existence for centuries is being replaced with a culture we didn’t know until about a century ago.
When we were colonized, British called Ogogoro illicit drink so they can sell and promote their own gin.
We were also so eager to throw away our naturally-made and highly medicinal Alcoholic Beverages (Oti)
British have Gin
Scots are known for Scotch Vodka
The Caribbeans of West Indies part of North Americans are proud of Rum
Scotland, Ireland, America still have Whiskey
Generically, the Yoruba refer to alcoholic beverages as “Oti” long before we were colonized.
Palm Wine is of two varieties; emu made from the oil palm, and Oguro, from the raffia palm. Palm Wine may be distilled producing a drink called Ogogoro.
Guinea corn is malted and fermented to produce oti baba or oti ‘ka, with baba or oka being local names for the corn.
We also have Agadangidi, a fermented beverage made from mashed ripe plantain, fresh red chilli peppers and water.
Those four types of Alcoholic beverages (Oti) served as a major component of of local herbal medicines and an integral part of social life. Up till date, it remains an element of indigenous worship and sacrifice.
Needless to say that our indigenous Alcoholic beverages (Oti) is an untapped source of income for both male and female in the society.
Women are the only producers of guinea corn beer, and they also sell their produce in small shops near their homes or brewing sites. Although men are responsible for tapping the palm wine, women provide the commercial outlets.
Also, Indigenous Yorùbá herbal medicine comes in five forms:
ÀGÚŃMU: Powders of ground roots and leaves.
ÀGBO: A liquid concoction where the ingredients are either boiled or soaked.
Cooked in the form of stew
Made into ointment, or
In powder form, rubbed into incisions
Powdered herbs are frequently mixed with fresh palm wine to create a medicinal portion. These liquids medicines often use Ogogoro as a base for soaking roots and barks.
With the use of herbs and some of Yorùbáindigenous alcoholic beverages (Otí), a number of indigenous healers specialize in making such medicines for what they term women’s diseases.
These medicines focus on menstrual problems, worms that are believed to prevent pregnancy, swollen breast, pelvic inflammation, displaced uterus, and sexually-transmitted infections.
Asides the medicinal applications as mentioned above, lots of revenue could be generated from these of Yorùbá indigenous alcoholic beverages (Otí) provided we improve on them and package it to meet modern standards.
In conclusion, let me leave you with this shocking fact I recently discovered from Statista;
Revenue in the Gin segment amounts to US$12,938m in 2020. Not only that, the market is expected to grow annually by 8.7% (CAGR 2020-2023).
Revenue in the Rum segment amounts to US$14,989m in 2020. Yet still, the market is expected to grow annually by 8.1% (CAGR 2020-2023).
Revenue in the Vodka segment amounts to US$42,057m in 2020. Also, the market is expected to grow annually by 8.0% (CAGR 2020-2023).
Revenue in the Whisky segment amounts to US$80,586m in 2020. Albeit, the market is expected to grow annually by 7.6% (CAGR 2020-2023).
The statistics above shows how much each of the above mentioned foreign alcoholic drinks generate in just one year, so you can imagine how much it worths.
Revenue in the Gin segment amounts to US$12,938m in 2020.
Revenue in the Rum segment amounts to US$14,989m in 2020.
Revenue in the Vodka segment amounts to US$42,057m in 2020.
Revenue in the Whisky segment amounts to US$80,586m in 2020.
I’m not saying we should promote drunkenness, but we should stop closing our eyes to the fact that appreciating foreign products means putting more money in their coffers. It’s time we cherish what we have!
While Russia is the leading country and region in terms of alcohol consumption per capita, Nigeria remains the giant of Africa even in alcohol consumption.
Our indigenous alcoholic beverages has become roadside drink; tagged illicit. We could have upgraded it to compete among well known alcoholic drinks in the world.
REFERENCES
The healing powers of herbs with special Reference to Obstetrics and Gynecology by Lambo J.J
Health Implications of Alcohol Production and Trade by Walsh B
The Origin Of Herbal Cure and Its Spread by Ogunyemi A.O
Alcohol consumption pattern among women in a rural Yoruba community in Nigeria by Mamman, Brieger and Oshiname
Chief Moshood Kashimawo Olawale Abiola,GCFR (24 August 1937 – 7 July 1998) was a Nigerian Yoruba businessman, publisher, politician and aristocrat of the Yoruba Egba clan, he was the Aare Ona Kankafo of the Yoruba land. MKO Abiola ran for the presidency in 1993, for which the election results were annulled by the preceding military president Ibrahim Babangida because of allegations that they were corrupt and unfair.
Abiola was awarded the GCFR posthumously on 6 June 2018 by President Muhammadu Buhari and Nigeria’s democracy day was changed to June 12.
Abiola was a personal friend of Babangida and he is believed to have supported Babangida’s coming to power. Abiola’s support in the June 1993 presidential election cut across geo-political zones and religious divisions, among a few politicians to accomplish such a spread during his time. By the time of his death, he had become an unexpected symbol of democracy.
EARLY LIFE
M. K. O. Abiola was born in Abeokuta, Ogun State to the family of Salawu and Suliat Wuraola Abiola, his father was a produce trader who primarily traded cocoa and his mom traded in Kola Nuts. His name, Kashimawo, means “Let us wait and see”.
Moshood Abiola was his father’s 23rd child but the first of his father’s children to survive infancy, hence the name ‘Kashimawo’. It was not until he was 15 years old that he was properly named Moshood, by his parents. Abiola attended African Central School, Abeokuta for his primary education.
As a young boy, he assisted his father in the cocoa trade, but by the end of 1946, his father’s business venture was failing precipitated by the destruction of a cocoa consignment declared by a produce inspector to be of poor quality grade and unworthy for export and to be destroyed immediately.
At the age of nine he started his first business selling firewood gathered in the forest at dawn before school, to support his father and siblings. Abiola founded a band at the age of fifteen and would perform at various ceremonies in exchange for food. Abiola was eventually able to require payment for his performances, and used the money to support his family and his secondary education at the Baptist Boys High School Abeokuta.
Abiola was the editor of the school magazine The Trumpeter, Olusegun Obasanjo was deputy editor. At the age of 19 he joined the National Council of Nigeria and the Cameroons ostensibly because of its stronger pan-Nigerian origin compared with the Obafemi Awolowo-led Action Group.
In 1960, he obtained a government scholarship to study at University of Glasgow where he later earned a degree in accountancy and qualified as a chartered accountant.
BUSINESS CAREER AND POLITICS
In 1956 Moshood Abiola started his professional life as a bank clerk with Barclays Bank in Ibadan, South-West Nigeria.
After two years he joined the Western Region Finance Corporation as an executive accounts officer, before leaving for Glasgow, Scotland, to pursue his higher education.
From Glasgow University he received a first class degree in accountancy, and he also gained a distinction from the Institute of Chartered Accountants of Scotland.
On his return to Nigeria, Abiola worked as a senior accountant at the University of Lagos Teaching Hospital, then went on to US firm Pfizer, before joining the ITT Corporation, where he later rose to the position of Vice-President, Africa and Middle-East.
Abiola spent a lot of his time, and made most of his money, in the United States, while retaining the post of chairman of the corporation’s Nigerian subsidiary.
Otunba MKO Abiola, General Ibrahim Babangida and Asiwaju Bola Tinubu (behind)
Abiola’s involvement in politics started early on in life when he joined the National Council of Nigeria and the Cameroons (NCNC) at age 19. In 1979, the military government kept its word and handed over power to the civilian.
As Abiola was already involved in politics, he joined the ruling National Party of Nigeria(NPN) in 1980 and was elected the state chairman of his party.
Re-election was done in 1983 and everything looked promising since the re-elected president was from Abiola’s party and based on the true transition to power in 1979; Abiola was eligible to go for the post of presidential candidate after the tenure of the re-elected president.
However, his hope to become the president was shortly dashed away for the first time in 1983 when a military coup d’état swept away the re-elected president of his party and ended civilian rule in the country.
Abiola announced his candidacy for president in February 1993, this was after a previous round of presidential primaries had been cancelled by military President Babangida.
His party of choice was SDP, though he was an outsider who was new to the partisan politics within the party which at the time was dominated by two major factions, People’s Front(PF) and PSP. Both SDP and its opposition, NRC held presidential primaries in March 1993.
SDP’s primaries was held in Jos and was largely a three way contest between Abiola, Kingibe and Atiku even though there were more aspirants. Abiola was heavily supported by the People’s Solidarity faction (PSP) within SDP while Atiku was supported by PF faction led by Yar’Adua and Kingibe was supported by a loose coalition of party members.
During the first ballot, Abiola was able to score a slim majority vote of 3,617 to Kingibe’s 3,225. A second round was contested two days later and Abiola again emerged victorious with a slim margin and he became the party’s presidential candidate for the June 12 election.
Abiola’s political message was an optimistic future for Nigeria with slogans such as “Farewell to poverty”, ” At last! Our rays of Hope” and the “Burden of Schooling”.
His economic policy included negotiations with foreign creditors and better management of the country’s international debts, in addition, increased cooperation with the foreign community while presenting himself as someone the international community can trust.
BASHORUN MOSHOOD KASHIMAWO OLAWALE ABIOLA INSTALLED AS THE ARE ONA KAKANFO
In 1987, Oba Yesufu Oloyede Asanike, Olubadan of Ibadan made history. Olubadan installed Moshood Kashimawo Olawale Abiola as the Bashorun of Ibadan. It was a prestigious title befitting of a distinguished personality in the mould of MKO Abiola.
That was the title of the legendary Bashorun Oluyole who was the paramount chief of Ibadan in 1850. It was also the title of Bashorun Ogunmola who reigned between 1865 and 1867.
It was therefore historic that exactly 120 years after the death of Ogunmola, MKO Abiola became the fourth person to be conferred with the prestigious title.
It was indeed a befitting honour for someone who had amassed chieftaincy titles from almost every town in Nigeria. As of the time of his installation in 1987, MKO Abiola was reputed to have over 150 chieftaincy titles.
He was the Bobajiro of Ode-Remo. He was the Bada Musulumi of Gbagura Egba. He was just settling down in his Ikeja home when he was informed that he had a call. Who was on the line? He asked before collecting the phone.
It was the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi III. MKO snatched the phone. “Iku Baba Yeye, Igbakeji Orisa! Kabiyesi!” The newly installed Bashorun paid his homage to the foremost traditional ruler.
Alaafin must be calling to congratulate me, MKO thought. Kabiyesi was however not calling to congratulate the business magnate. “We have decided that you are to be conferred with the title of Aare Ona Kakanfo!” Kabiyesi informed him.
The phone nearly dropped from the hand of Bashorun. Aare Ona Kakanfo! The Generalissimo of Yoruba race! The Field Marshall for all descendants of Oduduwa! The portfolio held by Afonja, the founder of Ilorin! The title of Aare Obadoke Latosa of Ibadan – the scourge of Efunsetan Aniwura! The position held by the last premier of Western Region, Ladoke Akintola of Ogbomoso!
Ha!
Alaafin and MKO Abiola
For a single person to be Bashorun and Aare was unheard of. It was the ultimate! Traditionally, Bashorun is the Prime Minister. Aare is the Field Marshall.
When Bashorun Gaa moved against Alaafin Abiodun around 1770, it was Oyalabi from Ajase (now Republic of Benin), the Aare Ona Kakanfo that came to the powerful monarch’s rescue.
Now, Abiola was going to be both the Prime Minister and the Field Marshall! Alaafin had spoken. MKO Abiola had no choice. The news spread like wildfire.
Congratulatory messages poured in from all over the globe. Aare Ona Kakanfo was not just another title. It was the title. It was the father of all traditional titles. Father ke? No, it was the Grandfather of All Titles.
If it were to be a national honour, it would be the equivalent of the Grand Commander of the Federal Republic! Everybody in and outside Yorubaland was ecstatic at the choice of Abiola as the 14th Aare Ona Kakanfo. Well, almost everybody.
It happened that the Ashipa of Oyo, Chief Amuda Olorunosebi was not pleased with the choice of Bashorun MKO Abiola as the Aare. Ashipa was one of the prominent chiefs of Alaafin. He objected to the choice of the flamboyant publisher, an Egba man, as Aare Ona Kakanfo.
He went to Kabiyesi to protest. Iku Baba Yeye was adamant that MKO was eminently qualified to be the Aare Ona Kakanfo. Despite all the efforts of Chief Amuda Olorunosebi, Alaafin installed MKO Abiola as the Are Ona Kakanfo.
On Saturday, January 14, 1988, Oba Lamidi Olayiwola Adeyemi III installed Bashorun Moshood Kashimawo Abiola as the 14th Aare Ona Kakanfo.
The famous Yoruba Poet, Lanrewaju Moshood Adepoju was then called to the podium. In his deep and flawless Yoruba, Adepoju movingly rendered traditional poetry tracing the history of the title and the qualities of the new Aare Ona Kakanfo.
Abiola smiled.
It was indeed a glorious day for the husband of Simbiat Atinuke. Ashipa Amuda Olorunosebi tried jeopardizing the intention of Alaafin to install MKO Abiola as Are Ona kakanfo but Chief Afe Babalola was available to give Alaafin legal support.
In recognition of his service to the Crown and the Law, Alaafin later conferred Chief Afe Babalola with the prestigious title of Aare Bamofin of Oyo Empire.
(Adapted from Impossibility Made Possible by Chief Afe Babalola, with additional materials researched from publicly available sources.)
IMPRISONMENT AND DEATH
In 1994 Moshood Abiola declared himself the lawful president of Nigeria in the Epetedo area of Lagos island, an area mainly populated by (Yoruba) Lagos Indigenes.
He had recently returned from a trip to win the support of the international community for his mandate. After declaring himself president he was declared wanted and was accused of treason and arrested on the orders of military President General Sani Abacha, who sent 200 police vehicles to bring him into custody.
MKO Abiola has been referred to as Nigeria’s greatest statesman. His second wife Alhaja Kudirat Abiola was assassinated in Lagos in 1996 after declaring public support for her husband.
Moshood Abiola was detained for four years, largely in solitary confinement with a Bible, Qur’an, and fourteen guards as companions. During that time, Pope John Paul II, Archbishop Desmond Tutu and human rights activists from all over the world lobbied the Nigerian government for his release.
The sole condition attached to the release of Chief Abiola was that he renounce his mandate, something that he refused to do, although the military government offered to compensate him and refund his extensive election expenses.
For this reason Chief Abiola became extremely troubled when Kofi Annan and Emeka Anyaoku reported to the world that he had agreed to renounce his mandate after they met with him to tell him that the world would not recognise a five-year-old election.
Abiola died in suspicious circumstances shortly after the death of General Abacha, on the day that he was due to be released, 7 July 1998.
While the official autopsy stated that Abiola died of natural causes, Abacha’s Chief Security Officer, al-Mustapha has alleged that Moshood Abiola was in fact beaten to death. Al-Mustapha, who was detained by the Nigerian government, but later released, claims to have video and audio tapes showing how Abiola was beaten to death.
The final autopsy report, which was produced by a group of international coroners has never been publicly released. Regardless of the exact circumstances of his death, it is clear that Chief Abiola received insufficient medical attention for his existing health conditions.
As recounted at the time in a BBC interview with special envoy Thomas R. Pickering, an American delegation which included Susan Rice visited Abiola; during their meeting with him, Abiola fell ill, with what was presumed to be a heart attack which caused his death.
A clause in Abiola’s will required that his heirs prove that he was their father. Over seventy people were able to show that Abiola was their father using DNA tests. Seven children were descended from his second wife, Alhaja Kudirat Abiola.
