Narrated by: Amosun Ifakorede Abiola Traditional spiritual consultant and Physiologist (Bsc)
Transcribed by: Johnson Okunade
A very long time ago before the advent of Christianity or Islam in Yorubaland, aborigines depend on Babalawo (Ifa Oracle Priest) to proffer solution to their problems. This was the same for Arira, a young man in search of a bride and Osoro, also a young and beautiful lady who was looking for a husband. They both consulted the oracle from two different Babalawo (Ifa priest). This was revealed in the corpus of Ifa (Ofun Otua) which says:
Agbe Omo ori igba kale Omo ori igba won gun rege Adi’fa fun Arira Arira n sunkun Pe oun o la’ya Esinsin ni o pate ileke Firifiri lo’ja ejigboro mekun Adifa fun Osoro Osoro n sunkun Pe oun o lo’ko
Ofun Otua of the Ifa Corpus
The above literally refers to two individuals; a male and a female. They were both looking for different but similar things. Arira was crying for not having a wife while Osoro was crying for not having a husband.
They both consulted Ifa oracle from two different Babalawo. As a form of sacrifice, Arira’s Babalawo instructed him to take a sheep to Ejigboromekun market and sell, while Osoro’s Babalawo instructed her to take a ram to Ejigboromekun market and sell.
They both got to Ejigboromekun market, at the same time, even came across each other but didn’t pay attention to each other unlike the sheep and the ram. Osoro’s ram wanted to mate with Arira’s sheep, of which Arira didn’t approve. His Babalawo instructed him to sell the sheep, so he must protect the sheep from the fierce ram eager to mate with his sheep. He took a rod, ready to hit it on the ram so as to save his own sheep. When Osoro saw this, she sprung forward to save her ram from Arira’s harmful rod.
So a quarrel broke out between the two. Arira ready to preserve his docile sheep and Osoro determined to protect her agile ram. On seeing this, people at the market approached them to make peace. Each was asked the cause of the quarrel. Arira explained how he got to the market to complete the required sacrifice for him to put an end to the issue of not having a wife. Osoro also narrated how his Babalawo instructed her to sell a ram in the market for her to put an end to the issue of not having a husband.
Surprised, the concerned peacemakers exclaimed and said: “wo’ko wo’ko pade wa’ya wa’ya, wa’ya wa’ya pade wo’ko wo’ko, peki se peki niyen!” Which literally means: “a lady looking for husband met a man looking for a wife, a man looking for wife met a lady looking for husband; they’ve both seen what they are looking for!” On hearing this, they both set aside their differences and decided to become friends. They had a very soothing and agreeable discussion so they both started dating each other.
Ejigboromekun market, a very popular and populous market had various inns for people from far away places. After a while they both met again at Ejigboromekun market in one of the inns, one thing led to the other and they both consummated their new found love. Unknown to them, the copulation led to pregnancy and unfortunately, Arira died shortly after this.
By the time Osoro discovered she was pregnant for Arira, Arira was already dead. Osoro would go to Ejigboromekun market, looking Arira without knowing Arira died already. After looking for Arira in Ejigboromekun market without any success, she gave up after a while. Nine months later, Osoro gave birth to a baby boy she named Ojodu.
Few years after the incident, Osoro married another man with whom she was living together with Ojodu. Osoro gave birth to children for this new husband who was a farmer. Ojodu was very troublesome, whenever his mother and stepfather go to the farm, they would leave him at home to care for his step-siblings. Rather than do that, Ojodu would beat them and eat all the food alone.
This infuriated Ojodu’s stepfather. He spoke harshly to Ojodu, saying: “I’m not your father, why do you want to kill my own children, is it now a crime to give a fatherless boy shelter?” This made Ojodu think about his life and went to inquire about his father from Osoro, his mother. Osoro told Ojodu everything she knew about his father, Arira. She also told him Arira didn’t even know he got her pregnant. Ojodu asked her mother to help in finding out where Arira’s town is. After a while, Ojodu got the name and direction to Arira’s town. Determined to know his lineage, Ojodu together with his mother went to Arira’s town, asking for Arira’s house from people living in the town till the got to Arira’s house.
Unknown to Osoro and Ojodu, Arira was from a chieftaincy family, he was the only prince of that town. Arira’s father who was the king of the town just died. Arira family members were lamenting how Arira could have been the one to be coronated as appropriated in their dynasty. Unfortunately for Arira family members, Arira the only legitimate son didn’t just die untimely, he died without leaving an heir behind. The family had previously consulted Ifa Oracle on the issue and they were told to be patient, an heir is coming.
When Ojodu and Osoro got to Arira’s house and they described who they are, members of Arira family didn’t believe them. They accused them of being an imposter, only greedy enough to think they can usurp Arira family’s long heritage and right. So they asked them to come back in seven days time, so they can test and know if Ojodu is truly Arira’s son. Ojodu and Osoro had nothing to fear, so they agreed to come back in seven days time.
On the seventh day, before the arrival of Ojodu and his mother, the members of Arira house already loaded a gun. Determined to shoot Ojodu if it turns out that he was an imposter who only want to Usurp the chieftaincy title. To test and enquire if Ojodu is truly legitimate, they put open a cola nut that can be split into four in each of his hands after which they told him he’ll pour the cola nuts (Obi Olojumerin) in both his hands on Arira’s grave. The outcome of the colanut divination will determine Arira’s legitimacy. If the colanut divination acknowledges Ojodu as Arira’s son, he will be welcomed into the family, else he will be shot to death on the spot.
Ojodu, although a bit scared and uncertain, trusted in his mother and despite hearing he might be shot dead, went ahead with the colanut divination. Fortunately for Ojodu, the colanut landed on Arira’s grave with four of a splitted one quarter of the colanut facing up and four facing down; a success and acknowledgment of Ojodu as Arira’s son by the divination, hence the rightful heir to the throne.
So as not to waste the gun powder used in loading the local rifle they wanted to use in shooting Ojodu if he was an imposter, the gun was pointed into the skies and shot into the air. So from that moment, it became a tradition throughout Yorubaland that during the coronation, they must load a local rifle and shot into the skies.
They all sang the song before as the local rifle was being shot into the skies: Ojodu de omo arira Ojodu is here, the legitimate son of Arira Awa mondupe ore obi toyan We are grateful for the accepted Kola.
Since then, up till date; the shooting of gun into the skies became a custom in the Yoruba cultural setting during any coronation.
Narrated by: Amosun Ifakorede Abiola Traditional spiritual consultant and Physiologist (Bsc)
Transcribed by: Johnson Okunade
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Ogbomoso, Home of the brave is a Yoruba town situated close to Ilorin, another Yoruba town that was presided over by Afonja, the Aare Ona Kakanfo (generalissimo) of Yorubaland in the early nineteenth century. Ilorin was taken over by a Fulani scholar of Islam that was hosted by Aare Afonja and later invited into his ranks, Shaikh Al Alim Ibn Salih (Alfa Alimi).
After “Alim al Salih” and his army of Fulani Jihad razed Oyo-Ile (situated close to where Igboho is now) in 1835, took over Ilorin and with the fall of Oyo-Ile (old Oyo empire), Alfa Alimi was convinced that other Yoruba towns were already laid bare for him to conquer, he proceeded with his grand plan of conquering and Islamizing Yorubaland. Still, Ogbomoso was impassable for Alimi and his army.
Ogbomoso became invincible, maybe because “Ogbomosos” were great warriors and veterans of war strategies. All the schemes and attacks by “Alim al Salih” from his base in Ilorin were unsuccessful and even sometimes leaked. It was so prevalent and beyond doubt that Ogbomoso can never be subjugated by the end of the Nineteenth century. This is evident in the Ogbomoso anthem which was poetically composed by Late Pa. Oladele Ajao in the early twentieth century:
A de’nu oko a sinmi o A de’nu oko a sinmi Ogun ko ja, ko ko Ogbomoso ri A de’nu oko a sinmi
The third line: “Ogun ko ja, ko ko Ogbomoso ri” (No war has ever been waged that subjugated Ogbomoso) emphasises the invincibility of Ogbomosoland; Ogun oja‘lu (war cannot invade). A fortification that dates back to the nineteenth century during the reign of Baale Jaiyeola Baiyewuwon Kelebe (1841 – 1847).
Baale Jaiyeola Arolafin Kelebe Baiyewuwon Alao was the eleventh king of Ogbomoso. So as to fortify Ogbomoso and build a reliable spiritual defence for his town, Ogbomoso, he asked the most outstanding herbalists and magicians of that era to create a kind of “monumental shrine” for the fortification of Ogbomoso from invaders. It was said that of all the herbalists, Ajayi Inajokun an Offa man emerged as the greatest.
According to Chief Oyebisi Okewuyi: “The fortification was so potent that if war is planned against Ogbomoso, the plan will leak to her (Ogbomoso) or in the alternative the enemies will disagree before a state of war is declared and if they enter, the spirits will surely fight against them and drive them out of the town. In this period it was well for Ogbomoso for all the attacks and onslaughts during the turbulent period of the nineteenth century were either foiled or the enemies became powerless”.
For generations yet unborn and even this present generation, the “monumental shrine” is but a “historical monument”. The location of Ogun o ja’lu (Ogun ojalu) Ogbomoso is almost by the roadside linking Masifa and Isale Afon on one side and Oja Igbo road on the other side. The site is not far from Ogbomoso town hall. It was said that royal workers used to keep watch over the small building. Also, high Chief Bara provided the elephant grass that was used in the thatched roofing while the Onpetu of Ijeru provided the ropes for weaving.
However, the thatched grass roof of the small building was replaced with corrugated iron sheets in 1963 when the then Governor-General of Nigeria was about to visit Ogbomoso.
Some people strongly believe that it’s forbidden to walk around the ogun oja’lu site three times. Such people insist that anyone that tries such a thing will become forgetful of the road that leads to his/her house. Such a fellow will just start wandering around and might eventually get lost. This might be a way of dissuading enemies of the town from trying to decipher the secret behind the fortification.
Ogun ojalu Ogbomoso
Also, there are those who hold the belief that the “Ogun Oja’lu” has an adverse effect on Ogbomoso. They claim that just as the fortification wades war and keeps the town safe, it also keeps Ogbomoso from developing and becoming a recipient of good things. They insist that if good things are planned for the town, such good things or plans fail because there is usually disagreement on the part of the Ogbomoso people, thus preventing the materialization of operation of such positive things to manifest.
From all that has been said, the invincibility of Ogbomoso in time of war or attack, whether it is a myth or reality; It is best to leave that to you all to conclude!
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
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The Origin Of ‘Iyawo’….The Yoruba Word For Wife!!!
It is unknown to many speakers of the Yorùbá language that the original Yorùbá word for wife is ‘aya’ and not the commonly used ‘Iyawo’.
Back in the early years of the Yorùbá people, the word “ Iyawo “did not have a place in the Yorùbá language not until an incident brought about its coinage and usage. Old Nigeria present you the origin of the Yorùbá word Iyawo .
Origin of the Yorùbá word Ìyàwó:
Long ago in Yorùbá land, a beautiful princess and daughter of the first king of Iwó town named Wúràọlá was in the quest of getting herself a patient, tolerant and well mannered husband.
Strong and good looking men, the likes of Sàngó, Ògún and others, had already traveled to Iwó town to seek the hand of Wúràọlá in marriage but left not with a wife but uncontrollable anger. Wúràọlá had been rude to everyone of them. In fact, she hurled insults and curses at her suitors which made them all leave on the same day they arrived the town of Iwo because they couldn’t tolerate her bad behaviors.
Ọ̀rúnmìlà, a good looking man, also journeyed to Iwó in the bid to win the hand of Wúràọlá in marriage. But before he set out, he had already consulted Olódùmarè , the supreme being, through Ifá . Olódùmarè revealed to Òrúnmìlà that he must be patient with Wúràọlá and endure her behaviors no matter how bad they are in order to succeed in the quest of marrying Wúràọlá .
When Òrúnmìlà got to the palace of the king of Iwó, he was greeted with a hiss and scornful look by Wúràọlá. The unperturbed Òrúnmìlà smiled and returned her greetings with kind and sweet words and also presented gifts to the king.
Òrúnmìlà stayed in Iwó for seven days which can be described as nothing but a hell on earth. Wúràọlá didn’t serve Òrúnmìlà water let alone food. She insulted the goodness out of Òrúnmìlà but he stayed calm and smiled at her. He even smiled when she used his opon ifa (divination board) as firewood and when she took his pouch (àpò ominijekun) from him. Though, Òrúnmìlà boiled with rage, still, he didn’t show it or leave Iwo according to the instructions of Olódùmarè .
On the sixth day of Òrúnmìlà’s stay in Iwó town, the king of Iwó gave Wúràọlá in marriage to him after concluding that he is a patient, kind and tolerant man suitable to marry his daughter. Meanwhile, Wúràọlá’s bad behaviors were planned to test her suitors so as to get her a husband with good manners and temper. She was a lovely, caring and well behaved lady. Òrúnmìlà was glad that he heeded to the instructions of Olódùmarè and on the seventh day, he and Wúràọlá journey back to his town.
Òrúnmìlà was welcomed and praised by his townspeople for his achievement. When they asked him about Wuraola, his wife, he responded, “Ìyà tí mo jẹ ní Iwó” (my sufferings in Iwó town ) That was how wives became known as Ìyà-Iwó (sufferings in Iwó) and now Iyawo . So men don’t be afraid or surprise by what you experience daily, it started ages ago….!
Credit: My Events Diary
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AGANJU was the fourth Alaafin of Oyo. It was said that Alaafin Aganju Sola had spiritual powers and was the man of the people. He was greatly loved and adored by all. Alaafin Aganju Sola reigned after Sango, his brother. Some believe he might be his Father, not brother.
Oranmiyan founded Oyo-Ile around 892 AD, his son Alaafin Ajuan popularly known as Ajaka Ekun ascended the throne around 1042. Sango won the heart of everyone with his bravery and valour after freeing Alaafin Ajuan from the captivity of Olowu of Owu. He was made the Alaafin of Oyo and the incumbent Alaafin Ajuan was exiled.
After Sango was deified, the exiled Alaafin Ajuan (Ajaka Ekun) ruled Oyo as the Alaafin again before Alaafin Aganju Sola reigned as the fourth Alaafin of Oyo around 1177 AD. When Sango was Alaafin of Oyo, Aganju Sola, Sango’s brother settled comfortably in Shaki (present-day Oyo state) and was already known as a famed warrior. He was said to walk with a sword and was known to fight by shooting fire.
He was a lover of nature and animals. He was known to go into the wilderness for days. At a time, he came back with a Leopard which he domesticated and kept in his Palace. One of the things he hated most was oppression, he was known to free the oppressed and punish oppressors greatly. He also used to visit the wilderness and rivers. As a king, he used to walk anywhere with his double-edged sword. He was greatly loved and admired by all.
Aganju
While living among men, Alaafin Aganju Sola was no ordinary man. He was able to invent unimaginable designs befitting an emperor even in that era. His birth, just like that of Sango his brother was beyond ordinary. He had supernatural powers as well. Asides from the fact that he could shoot fire while fighting, he also had a way of domesticating wild animals.
He fought wars and created an outstanding reputation for Oyo just like Sango did. Even while king, he was already eulogized and seen as a deity.
Alaafin Kori was crowned after Alaafin Aganju Sola as the fifth Alaafin of Oyo. After a very peaceful kingship, Aganju was deified, and temples and shrines were built starting from Oyo where he was king. Aganju Worshippers consult him, worship him and offer sacrifices to him even up till today.
How Aganju Sola Came To Being
Much like Christians have Jesus Christ as the son of God, in Yoruba traditional worship it is believed that Obatala is the son of Eledumare. Eledumare authorized Obatala to create land on the water beneath the sky and with his effort, Ile-Ife was founded.
Obatala is believed to be the father of all Orishas and humanity. Obatala is married to Yemoja and together, they “sired” Orisas (Deities) with enormous power and valour in different aspects of mankind’s needs. Just like most Yoruba patriarchs, Aganju left Ile-Ife to Saki (now a part of Oyo state) to dominate and make a name for himself.
Aganju, together with Sango and some other Orisas (Deities) were sired by Obatala. At the time Alaafin Ajuan popularly known as Ajaka Ekun (The second Alaafin of Oyo and Son of Oranmiyan) was ruling as Alaafin, the Oyo empire was besieged by war from Owu. The Olowu who was the cousin of Alaafin Ajuan (Ajaka Ekun) in his bid to conquer and claim Oyo sent warriors to capture Alaafin Ajuan.
Sango was already a famed powerful warlord by this time, so the Oyomesi sent for Sango to rescue Alaafin Ajuan (Ajaka Ekun). Sango rescued Alaafin Ajuan and won the heart of everyone as a powerful and strong man. With this admiration and respect of the masses, Sango was crowned the third Alaafin of Oyo while Alaafin Ajuan (Ajaka Ekun) was exiled.
Sango
Sango had two powerful generals: Timi Agbale Olofa-ina (the founder of Ede, now in Osun state) who could shoot arrows of fire and Gbonka who was equally powerful.
Meanwhile, Aganju Sola, Sango’s brother settled comfortably in Shaki and was already known as a famed warrior. He was said to walk with a sword and is said to fight by shooting fire. Shaki is in the savannah area of northern Yorubaland that has monoliths and boulder outcroppings.
Variations In Aganju’s Identity
Aganju: Sango’s Father
There are some consulted sources that stated Aganju as Sango’s father. The story goes thus:
Obatala, the king of the white cloth was travelling and had to cross a river. Aganju, the ferryman and god of fire, refused him passage. Obatala retreated and turned himself into a beautiful woman. He returned to the river and traded his/her body for passage. Sango was the result of this uneasy union.
This tension between reason represented by Obatala and fire represented by Aganju would form the foundation of Sango’s particular character and nature. It was said that Sango went in search of Aganju, his father, and the two of them play out a drama of conflict and resolution that culminates with Sango throwing himself into the fire to prove his lineage.
Aganju: Husband And Sibling To Yemoja
Some consulted sources also emphasized that Aganju (male) and Yemoja (female) were both children of Obatala and Oduduwa. They later got married and gave birth to Orungan. Orungan fell in love with his mother, Yemoja, and even went to the extent of trying to have sex with her.
After trying for the first time without any success, one day, while Aganju was away from home, Orungan tried having sex with his mother for the second time and Yemoja, being a powerful deity was very angry. While endeavouring to escape from further outrage, falls and bursts open, whereupon a number of gods emerge from her gaping body and 14 Deities (Orishas) came out.
The Deities whose origin is thus accounted for as the offspring of Yemoja, are of various types. The Sea-god (Olokun), the Thunder-god (Sango), the Sun, the Moon, the Lagoon (Olosa), the three river goddesses Oya, Oshun, and Oba, the god of Mountains (Oke), and Ogun, the god of iron and war and of the River Ogun, are all the product of Nature-worship, but are not of one type, for the Sun and Moon belong to the old order of things, to the same religious system as Olorun, and are personally divine, while the others belong to the new order, and are anthropomorphic.
Shankpanna, the god of small-pox, is personified pestilence, and belongs to another type; while Dada, Oshosi, Aje Shaluga, and Orisha Oko, as the respective patrons of vegetable productions, hunters, wealth, and agriculture, may be regarded as the tutelary deities of industries, and as belonging to the third class of religious conceptions. The myth thus assigns a common origin alike to the ancient gods and to those which are more modern.
Aganju And Sango As Brothers
Before the deification of both Sango Tella-Oko and Aganju, they both ruled Oyo as Alaafin of Oyo. Asides from the mythology and supernatural existence of the two Deities, the writer believes they could be brothers as both Sango and Aganju reigned as the third and fourth Alaafin of Oyo respectively. Although they didn’t succeed each other directly as the second Alaafin of Oyo, Alaafin Ajuan (Ajaka Ekun) who was exiled by Sango ruled Oyo again for the second time after the deification of Sango.
Sango Worshippers
Both Sango and Aganju were very powerful. They remain an outstanding king even centuries after and they achieved feats thought by man to be impossible. They both lived as powerful men and brave Alaafin of Oyo before they were deified.
Alaafin Aganju Sola: The Fourth Alaafin Of Oyo
Sango reigned as Alaafin of Oyo for seven years. After this, the exiled Alaafin Ajuan (Ajaka Ekun) ruled Oyo as the Alaafin again. Alaafin Aganju Sola reigned as the fourth Alaafin of Oyo around 1177 AD. Alaafin Aganju Sola was a king that loved pleasure and having fun, his reign was very enjoyable for his subjects.
He was a lover of nature and animals. He was known to go into the wilderness for days. At a time, he came back with a Leopard which he domesticated and kept in his Palace. One of the things he hated most was oppression, he was known to free the oppressed and punish oppressors greatly. He also used to visit the wilderness and rivers. As a king, he used to walk anywhere with his double edge sword. He loved using beads majorly with colours red, yellow, light blue, dark blue, green, deep brown, and milky white. He was greatly loved and admired by all.
Under Alaafin Aganju, Oyo-Ile waged war on the West. In this battle, The Ogboro and their Igbonna Imeri and Tede allies were flawlessly defeated and claimed by the Oyo kingdom. A similar fate probably befell the town of Adikun.
Aganju greatly beautified the palace by adding piazzas in front and back of the palace. Samuel Johnson (1921) in his book; The History of Yorubas claimed that he was the first king (to the envy of other kings) to use such designs in beautifying a royal abode.
Centuries after, Shitta the then emir of Ilorin and a vicious foe of Oyo-Ile (Old Oyo empire) covet the designs and sent Jimba, one of his head slaves after one of the preceding Alaafins, Alaafin Olewu (1834-1837) to ransack the palace and bring those piazzas and anything else beautiful so that Oyo may not be said to have anything which Ilorin has not.
Jimba followed the order of the emir and also removed the 100 brass posts in the long corridor of the palace erected by Alaafin Aganju Sola while he was king.
Deification In Yoruba
There are many incarnations of the deities who had lived before and were posthumously deified. Sango Tella- Oko in Oyo, Ogiyan in Ejigbo, Ayelala in Ekiti, and Oluorogbo in the city of Ile-Ife. This is evident in the feeding preference and dressing of the devotees of these deities. These incarnations may have been Obatala’s children who migrated out of Ilé-Ifè, to resettle in these new locations. They were subsequently honoured and later deified probably because of their father’s magnanimity and prowess.
In Yoruba traditions, the concept of ori is as important as Eledumare, the supreme being. Yorubas believe that “Ori Apere” is an Orisha in charge of everyone’s destiny, changing bad destiny to good one, and resisting bad to happen to someone. Every morning, most knowledgeable Yoruba men will use their hands to hold their head and after saying “Ori mi Apere”, they pray and tell the Ori deity to turn any evil lurking in the dark for the day to good, they’ll tell the Ori deity what they want and say prayers as they deem fit.
With this belief and mindset about Ori, some Ori are believed to be a repository for Orishas (Deities). Some people are born as human but with the ability to live on earth like deities with unimaginable power and valour. This leads to the Imori ceremony – which is the first rite that is performed after a Yoruba child is born. During Imori, a diviner determines whether the child comes from his/her mother’s or father’s lineages or from a particular Deity (Orisha). If the latter is the case, then the child will undergo Deity (Orisha) initiation during adulthood, during which the person’s head (Ori) becomes the spiritual vessel for that particular Deity (Orisha).
To prepare for these ceremonies, the person’s head is shaved, bathed and anointed.
Posthumous Deification Of Alaafin Aganju Sola
Sango reigned as Alaafin of Oyo for seven years. After this, the exiled Alaafin Ajuan (Ajaka Ekun) ruled Oyo as the Alaafin again. Alaafin Aganju Sola reigned as the fourth Alaafin of Oyo. Alaafin Aganju Sola was a king that loved pleasure and having fun, his reign was very enjoyable for his subjects.
From what we’ve been reading so far about Alaafin Aganju Sola, we could decipher that while living among men, he was no ordinary man. He was able to invent unimaginable designs befitting an emperor even in that era. His birth, just like that of Sango his brother was beyond ordinary. He had supernatural powers as well, asides from the fact that he could shoot fire while fighting, he also had a way of domesticating wild animals.
He fought wars and created an outstanding reputation for Oyo just like Sango did. Even while king, he was already eulogised and seen as a deity.
Around 1300, Alaafin Kori was crowned after Alaafin Aganju Sola as the fifth Alaafin of Oyo. After a very peaceful kingship, Aganju was deified, and temples and shrines were built starting from Oyo where he was king. Aganju Worshippers consult him, worship him and offer sacrifices to him even up till today.
Aganju: An Orisa (Deity) Of Volcanoes And Deserts
In the words of Chief Yagbe Onilu, Aganju is truly an Orisha (deity) of great antiquity.
Just like Obatala, he’s seen as a sage and a patron deity in the Orisha Pantheon. His patterns consist of nine beads: two brown, one red, one yellow, one blue, one yellow, one red, and two brown is one pattern. He likes offerings of alcoholic drinks and beef.
Aganju
Aganju is noted for his legendary strength and his ability to bring about drastic change. He’s sometimes represented by the sun, which is essential for growth. It’s also believed that he plays a significant role in assisting men to overcome depression and barriers (both physical and psychological).
As Lord of Caves, he owns all the mineral wealth of the earth and can be appealed to part with some. He also acts as the god of untamed lands, from deserts to mountains, and is the navigator, knowing the safe passages and fords across rivers.
Aganjú’s role as a mediator is further developed in his capacity as the ferryman who takes souls from the material to the spiritual plane after they experience death. A ferryman has to know the river he travels very well; he must chart the safest course and keep his passengers out of harm’s way. In this fashion, Aganjú personifies the wise guide who takes people to new places, the teacher who tells his students that sometimes the greatest blessings come out of overcoming great obstacles.
Aganju has been associated with Oshun, with whom he had a relationship, as well as with Yemoja. He is associated with the shoulder and has a strong, powerful, and determined character. Being a recognized member of the deified royal family of old Oyo, he is considered “one heart” with Oya and is received by all of Obatala, Sango, Osun, and Oya’s followers.
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Writtenby Johnson Okunade, an enthusiast of Yoruba culture
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In the late 80s, there used to be a signboard in Fiditi that pointed to the path to the village, the signboard had the inscription :
“WAY TO ILU AJE, HOME OF SCIENCE!”.
Lots of people used to fear the indigenes of Ilu Ajẹ because it was said that every man in Ilu Ajẹ is born of a witch, and every woman in ilu Ajẹ is a witch!
But that is not the case…
HOW THE NAME WAS DERIVED
Some sources claim that it was when Alaafin Ladigbolu was on the throne, while some claim that it was when Alaafin Adeyemi Adeyemi II; the father of the late Alaafin, Adeyemi III was on the throne.
When the son of such an entity gets missing, of course, it’s bedlam in the whole empire!
Like the shepherd who had 99 sheep but was despondent about the lone missing sheep, the father was heartbroken about his missing son.
Then on one market day by noon, an old tattered Ifa Priest called Akinyolu landed in the market square asking for directions to the Alaafin’s palace.
The market women looked at him with disdain as a result of his dirty and wrinkled look. After much ado, Akinyolu was led to the palace.
Kabiyesi was just looking at him in a non-interested way. Not to treat Akinyolu in a rude manner, Kabiyesi asked him to go ahead, but he should make it snappy.
Iwaju ọpọn o gbo Eyin ọpọn o gbo Olumu Ọtun, olukanran Osi Aarin ọpọn Ita ọrun…..
Hear o north of the universe Listen o south of the universe Hear o wise ones of the east Listen o knowledgeable ones of the west …..
It was clear, Akinyolu must be MAD! The chiefs concluded in there mind
But one tries everything to find a lost son. so, though the recommendations of Akinyolu was crazy, the Alaafin still carried them out. Behold, on the 21st clap, the king’s son came to them.
When the son was brought to the king and the events narrated, the Alaafin was said to have asked: “iru babalawo adifaṣẹ bi ajẹ wo ni babalawo un?”. (What sort of herbalist who makes divinitions that comes through like a witch’s proclamation is this?) Ibo ni o ngbe? (Where does he live?) The people anwered that he lived by a forest patch at the outskirts of Oyo.
The King instructed that Akinyolu be clothed in fine apparel and be treated like the important guest he was.
The king later told Akinyolu to ask for anything, just anything, he would be ready to oblige.
But Akinyolu said: “Your Highness, all I ask for at my advancing age is that I go back to my forest in peace, you may choose amongst your slaves to follow me back to the forest to live our own life there”
The King obliged and gave Akinyolu gifts and instructed that he should be given about 30 slaves to join him on his journey back to the forest.
Akinyolu was made the Baale of his old forest now a thriving town. As he was called “Aje” by the townsmen, so was his domain named “Ilu Aje” which literally means “The witch town”.
For a long time, when people want to describe the area where the herbalist lived, they would say “ilu adifaṣẹ bi ajẹ” (One who divines or foretells with precision like a witch). Over time, people just started shortening it to it “Ilu Ajẹ”, they omitted the “adifaṣẹ”.
That was how the town Got her name and Akinyolu ruled as the first Alaje of Ilu-Aje.
“ILU AJE” TODAY
Ilu Aje still exists till date in Afijio Local Government Oyo State.
To some people, it has been opined that because of the eerie feeling associated with the town as a result of the name, many, including government officials (who felt that witches would kill them if they agreed to work in the town), have since been keeping the town at bay in terms of relationship.
In order to remove the stigma, a one-time Head of the town later christened it “Ilu Ooye”, (Land where natural resources are deposited with people living in sound health).
The socio-political implication of the popular name (Land of Witches) had nevertheless stuck on the town, thereby getting investors and even philanthropists scared of having anything to do with the town.
The town is peaceful and the atmosphere is serene with the inhabitants harmoniously living with many Fulani people that settled there, carrying on their cattle rearing business, as well as, farming.
However, many social and infrastructural facilities are lacking in the town. It is one of the communities suffering from the common social amenities like pipe borne water, electricity, educational facilities, as well as, medical facilities, among others.
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From the 12th to the Late 18th century, the Oyo Empire grew to become the largest in West African. It rose through the outstanding organizational and administrative skills of the Yoruba people, wealth gained from trade and its powerful cavalry.
The Old Oyo Empire held sway not only over most of the other kingdoms in Yorubaland but also over nearby African states, notably the Fon Kingdom of Dahomey in the modern Republic of Benin to the west.
However, Oyo-Ile which served as the capital for the Oyo empire was razed by the Fulani Empire in 1835 and the Oyo Empire collapsed in 1836. After the destruction of Oyo-Ile, the capital was moved further south, to Ago d’Oyo. Oba Atiba sought to preserve what remained of Oyo by placing on Ibadan the duty of protecting the capital from the Ilorin in the north and northeast. He also attempted to get the Ijaye to protect Oyo from the west against the Dahomeans. The centre of Yoruba power moved further south to Ibadan, a Yoruba war camp settled by Oyo commanders in 1830.
Alaafin Atiba’s gambit failed, and Oyo never regained its prominence in the region. The Oba, otherwise called Atiba Atobatele, died in 1859; His son Adeyemi I, the third Alaafin to rule in the present Oyo, died in 1905. The Yoruba continue to be the most urbanized African ethnic group today. Prominent contemporary cities include Ibadan, Osogbo, and Ogbomoso, which are some of the major cities that flourished after old Oyo’s collapse.
An Alaafin Emperor during the era of “Old Oyo Empire”
Although the region where Lanlate is today has been in existence during the era of old Oyo empire, when the Alaafin was the supreme emperor of the whole region, it was not yet densely populated or named Lanlate. It’s believed that aborigines used to move around looking for a vast area of land to settle and farm.
Most of the said aborigines just settled in the area for a while and after a while, due to the distance to major cities, abandoned the area and look for a densely populated settlement until Bioku and his family settled there permanently and name the settlement Ile-Bioku
AN ABODE NAMED LANLATE
Lanlate is a modern town located between Iseyin and Eruwa. Lanlate was co-founded by two friends, Bioku and Labebe; Bioku being the Chief. The settlement was surrounded by four major hills namely; Onidan, Ota-epo, Olofin and Araye. The Anthem and Panegyrics/Eulogies (Oriki) of Lanlate is based on these four hills. The four hills afforded the new town and protection from hostile attacks and consequently, the settlement became populated by people looking for a shield shelter and soon became a prosperous town.
The complex wars that ravaged the Yoruba kingdom between 1821 and 1892 gave birth to several Yoruba settlements. Some of these settlements faded out by further intra-tribal conflicts while others sustained such conflicts and still exist up till today. Ile Bioku happened to be one of those that survived those intra-tribal conflicts to emerge as Lanlate today.
In Ile-Bioku now Lanlate, there were several people of notes beside the founders e.g Oguntayi, who was the Aareago under Bioku; Odunmbaku who was the Ikolaba; Aremu who was the Jagun and so on.
BIOKU AND LABEBE
Lanlate was co-founded by two friends, Bioku and Labebe; Bioku being the Chief. It was said that Bioku and his family were the first to settle in a region now known as Lanlate. Very few families also joined Bioku and because Bioku was the first to settle in the area, it was then referred to as Ile-Bioku.
Labebe, Bioku’s friend moved with his family from Popo-Ilala to Ile-Bioku.
Bioku was the descendant of Alaafin Amodo. His mother Olohun-Eji was Oludosumu’s daughter, the Alapinni of Oyo during Alaafin Amodo’s time in the old Oyo Empire. Bioku happened to grow up in Alapinni’s compound due to some problems in Amodo’s palace.
Labebe was the descendant of Alaafin Sango in old Oyo Empire and he first settled in Popo Ilala before he decided to join his friend, Bioku at Ile-Bioku now Lanlate.
Bioku lived to a good old age and the town prospered under him. At his death, he was succeeded by his friend and the co-founder. Oyedokun, the son of Bioku became the head of Bioku ruling house.
CULTURE OF LANLATE PEOPLE
Lanlate people share culture with Oyo Alaafin and all Yoruba traditions are found in Lanlate. Following the movement of Ile-Bioku to present Lanlate, Bioku brought Onidan and Labebe brought Sango. The two shrines are conspicuously located inside Onidan market.
Lanlate people observe Egungun, Oro, Sango, Ogun, Obatala festival up till today.
Although, majority of Lanlate indigenes are now practising Christianity and Islam with lots of mosques and churches of different denominations in Lanlate.
THE SEVEN IBARAPA TOWNS (IBARAPA MEJEJE)
Today, Lanlate is one of the towns that constituted the Ibarapa Towns (Ibarapa Mejeje) with Eruwa being the headquarters.
The seven towns that made Ibarapa Province came under the protection of Ibadan after the destruction of Ijaye. Lanlate, although one of the seven principal towns, Lanlate is distinct and does not share a common history with any of the remaining six communities of Eruwa, Igboora, Idere, Ayete, Tapa, and Igangan.
As there are seven communities in Ibarapa, there are also seven prescribed authorities over each community. The Onilala of Lanlate is the prescribed authority over Lanlate and its environs and ditto for heads of remaining six communities.
Lanlate is a peace-loving community and this is the more reason why it has a cordial relationship with other sister towns of Ibarapa Land. Lanlate is also a Land of great opportunities waiting for Oyo State Government to tap.
ECONOMIC LIFE OF LANLATE
Majority of Lanlate people came from the background of peasant farming with a few combining agriculture with other economic ventures such as hunting and fishing. For those that are into fishing, Ogun river and Opeki river serves as the major rivers in the area that provides fishing ground for the fishermen in Lanlate.
Agriculture is boosted by a vast area of land that Lanlate is endowed with. Presently, mechanized farming is fast replacing the old peasant farming, Lanlate has in the past few years became host to few mechanized farmers namely Zartech, UAC, Obasanjo Farms amongst others.
Maya market, located in Lanlate too became an economic nerve centre and major revenue-generating market for Ibarapa East Local Government. Maya market attracts agricultural produce buyers from far and near including Lagos, Ogun, Kwara States apart from other notable towns in Oyo State.
Presently, Lanlate has twenty-six public primary schools and four public secondary schools. A lot of private and secondary schools are also springing up. Also, Lanlate is blessed with a tertiary institution campus; Emmanuel Alayande College of Education. Lanlate people are looking forward to the upgrade of the campus to an autonomous one.
A general Hospital, health centres are situated in Lanlate combined with other private clinics taking care of people’s health.
Maya Market
Lanlate is blessed with Recreation centres, Petrol stations, sawmills, and Artisan jobs. Individual engage in fish and poultry farming businesses. Fulani cattle rearers abound around Lanlate vast of land supplying cows to butchers in Lanlate and there had been harmonious co-existence with no life-threatening conflict whatsoever.
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Olofin rock in Lanlate, Oyo state Nigeria is a sacred and loosely packed pile of rock that remains attached as if cemented together for centuries. The story behind how the rock came into being is intriguing and fascinating.
Olofin is a god that Aborigines believe in and worship. Olofin is believed to be a very tall figure and white in colour. He used to stand tall among trees and mountains waiting for enemies to attack. Olofin’s physique is believed to be very scary, conveniently scaring invading warriors away.
Yet for those warriors bold enough to face the deity, Olofin used to swing low with full force in all directions, swirling around like a whirlwind on the invaders and destroying them with full force.
Introduction
Onifade, a boy of about 12 years of age was my tour guide to Olofin Rock. He told me scary stories of how the rock can stand and start walking like a human, putting people in disorderly haste. He also told me of how the forest behind the Olofin lake leads to “Isalu Orun” (heaven) and anyone that dares go to the back of Olofin lake will meet himself/herself in heaven; disappearing from this world completely. I must confess that he succeeded in scaring me; because I was over-cautious beside Olofin Lake.
Onifade; my tour guide to Olofin Rock and lake water
Mythical sites like Olofin Rock and Olofin Lake usually have different mysteries surrounding them. In Africa, we don’t really archive the original history and this leads to “a-sort-of-superfluous” and exaggerated version of the real account of a historical record. We rely more on oral accounts as passed down from one generation to another which are mostly altered, polluted and inaccurate.
Here on My Woven Words; don’t forget we only write what is right. Our “Woven Culture/History” must be based on facts and not fables made up to scare children into good conduct. After hearing all the scary stories the little Onifade told me as he was made to believe by friends and older people without adequate knowledge of Olofin Rock and Lake, I took a step further by meeting with the custodians of Olofin.
I was chanced to meet Chief Ayantade Ayandokun Moses; the Alagasa of Agasa land. Agasa family is the custodian of Olofin, many believe they are the direct descendant of Olofin deity.
Chief Ayantade Ayandokun Moses claimed that the rocks now seen as Olofin was “eru ti won di sinu igba” (loads packed in calabashes) but those loads transformed into rocks seen today. He continued by saying the rock is just a symbol and Olofin is a deity that resides in a shrine close to the location of Olofin rock.
Story Of Olofin Rock
Just like most of the deities in Yoruba history, Olofin was once living among men. He had two wives usually referred to as “Iyale” and “Iyawo” (the first and second wife) in the Yoruba cultural setting. The First wife; Iyale was very submissive, understanding, loving, accommodating, content, calm and easy-going while the second wife; Iyawo was the opposite in character when compared with the first wife; Iyale.
So one day, they were supposed to travel, and each of the wives packed their loads (note that in those days they used Calabash of different sizes to pack their loads unlike this generation of boxes and bags).
After they packed and were ready to set out with their powerful husband; Olofin, the second wife started nagging, complaining and fighting with the husband. Just like most powerful leaders and deities, Olofin was also a “Choleric-temperamental” and hot-tempered god that used to get infuriated easily.
The second wife; Iyawo made him lose his temper and out of the “steaming anger” of a powerful and supernatural deity, Olofin kicked the wife and all the loads the “Iyawo” packed in calabash with his supernatural leg.
This resulted in the breaking of the calabash the “Iyawo” used in packing her loads and everything altogether with the Iyawo herself scattered all around transforming to rocks of different sizes as seen all around the mythical Olofin rock to date
Olofin Rock
On the other hand, the calm and submissive first wife; “Iyale” and all her packed calabash also mysteriously transformed to a sacred and loosely packed pile of rock that remains attached as if cemented together for centuries, despite all the efforts of man to decipher what’s holding it together or comprehend how loosely packed piles of rocks can stand tall for ages; no one can fantom how it’s even possible.
I guess Olofin’s rock will forever be a mystery.
Olofin; A Powerful Deity
The rock is just a symbol. Olofin is a god that Aborigines believe in and worship.
An Orisha (spelt òrìṣà in the Yoruba language, orichá or orixá in Latin America) is a deity that reflects one of the manifestations of the Supreme Divinity (Eledumare, Olorun, Olofi) in Yoruba religion. Orisha is said to have existed in the invisible world (òrun) and lived as human beings in the planetary world (ayé). Others are said to be humans who are recognised as deities due to extraordinary feats. Many Orishas have found their way to most of the New World as a result of the Atlantic slave trade and are now expressed in practices as varied as Santería, Candomblé, Trinidad Orisha, Umbanda, and Oyotunji, among others.
Unlike this era, each town is always besieged with wars and powerful warriors, striving to make a name for themselves, demonstrating how powerful they are and forcing different towns to accept them as their liege Lord and superior.
In those days, each settlement usually relies on a powerful deity that serves as a protector against invaders into their settlement. Yorubas are believed to have different and countless deity they worship and offer sacrifices to and in return, they rely on the deity for guidance and protection.
Such was the case of the inhabitants of Lanlate and even the neighbouring towns. Olofin was the supernatural supreme being they looked up to for protection and guidance.
Olofin Deity is believed to be a very tall figure and white in colour. The deity used to stand tall among trees and mountains waiting for enemies to attack. Olofin’s appearance used to scare invading warriors away.
Yet for those warriors bold enough to face the deity, Olofin used to swing low with full force in all directions, swirling around like a whirlwind on the invaders and destroying them with full force.
Asides from conquering invading enemies, the Olofin deity is believed to be a merciful god. Barren devotees approach the deity to give them children. They perform different rites and after they give birth as given by the deity, they must go back to the shrine for thanksgiving. One of the things they must use to appreciate the deity is snails, prepared in white egusi soup; the egusi soup must have no pepper, salts or palm oil. Devotees would eat the snailed egusi soup at the shrine.
Olofin had a powerful friend; Ikona who also transformed into a big stone. Olofin and Ikona were very close and they used to eat together. The remnants of the snailed egusi soup must then be poured on the big stone which is believed to be Ikona, Olofin’s bosom friend.
Meaning Olofin ate to satisfaction and even went ahead to give his friend (O je o yo, o tun lo fun ore re je)
This demonstrates the fact that Olofin is not selfish. As a deity, it’s believed that he detests selfishness.
Olofin Shrine
Olofin shrine is close to the site of Olofin Rock. However, only a few devotees and families of Alagasa are allowed to really visit and perform rites at the shrine. The shrine remains a mystery to many as people only know it’s situated around that place but can’t really know the exact place.
I wasn’t chanced to visit Olofin shrine, but when conversing with chief Ayantade Ayandokun Moses he mentioned that the family strive to keep most of the secrets surrounding Olofin shrine because of intruders and “doubting Thomas”.
Chief Ayantade Ayandokun Moses insisted that if I must go as a Travel/Lifestyle Blogger or tourist, he must be the one to lead me there and he would have given me several instructions a day before visiting Olofin shrine before going.
“Seeing is believing,” said Chief Ayantade Ayandokun Moses “There is no crime in observing the shrine from afar but no pictures of the shrine must be taken”.
Olofin as a deity hates salts, pepper & palm oil (Olofin ki je epo beni ki je iyo). It’s one of the taboos and anyone going near Olofin shrine must not eat pepper, salts and palm oil-made food or offer it as a sacrifice to the deity.
Chief Ayantade Ayandokun Moses said the shrine where Olofin resides consists of different big pots that represent the deity. He said if they visit the shrine and eulogise Olofin, sounds come from inside the pot. Meaning the deity hears and responds to the eulogy. He said although he has never seen the god before, yet it’s a sign that the deity resides there amongst other signs.
Olofin Lake Water
Water is a necessity. The Olofin lake is as old as Olofin. However, the lake got its name due to its closeness in proximity to Olofin rock and shrine. Aborigines and devotees believe the lake is supernatural as Olofin himself was believed to use water from the lake.
Olofin Lake/Water
When I asked Chief Ayantade Ayandokun Moses about the supposed mythical beliefs surrounding the lake, he said most of them are not true. He acknowledged the fact that the closeness in proximity of the lake to Olofin rock made people believe so much in the water and just like even in Christianity; “faith, no matter how little can move mountains”.
The water looks very dirty and contaminated, yet for centuries, some people drink it like that and there has been no account of sickness as a result of drinking the water.
Alagasa’s Comment On Yoruba Historical Heritage
The Alagasa of Agasa; chief Ayantade Ayandokun Moses emphasized that our culture is noble and lamented that most of it is already going into extinction. Although there are some of our traditions that should be jettisoned, most of it has their beauty and if we can still focus on preserving some of those traditions, culture and historical knowledge, this world will be a better place.
God has blessed the Yorubas with the best and richest cultural heritage. Consider the issue of Olofin for example, God wants us to see lessons around us; things we can also look at for insight, which is why the load packed by the wife inside calabash didn’t transfer to something that can perish but rocks that’ll forever be a constant reminder to for generations to come.
Culture and traditions shouldn’t contradict Islam or Christianity. The knowledge of where we are coming from and whom we are serves as the light that guides our path.
He encouraged parents to share family history with there children. Knowledge is potential power.
Click to get the eBook nowThe writer with Chief Adesokan; the Asipa of Lanlate The writer with His Royal Majesty, Oba Alhaji Abdul-Lateef Olawuyi Olagoke, Arowooje II, Onilala of Lanlate.His Royal Majesty, Oba Alhaji Abdul-Lateef Olawuyi Olagoke, Arowooje II, Onilala of Lanlate.
SPECIAL THANKS TO:
Onifade; my tour guide.
Chief Falola Adigun Okunade; Asoju awo of Lanlate.
Chief Ayantade Ayandokun Moses; The Alagasa of Agasa (The patriarch family head of Agasa lineage).
Chief Adesokan; The Asipa of Lanlate.
His Royal Highness, Oba Alhaji Abdul-Lateef Olawuyi Olagoke, Arowooje II, Onilala of Lanlate.
• • • • • • •
Writtenby Johnson Okunade
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In Yoruba land, the Oba is an unquestionable monarch. He is not primus inter parels(first among equals),he is revered and widely known as being second only to the gods- “Igbakeji Orisa”.
But despite this near infallible status, an Oba can be dethroned, deposed or sent on exile. In modern political terminology, an Oba can be impeached, either by conduct, intrigues, power play, rebellions or governmental intervention.
Relax and enjoy this “picture-saturated” list of some Obas that had to go on exile as posted on My Woven Words
OBA AKITOYE
The gale of exiles, started with Oba Akitoye in Lagos. He ascended the throne as Oba of Lagos in 1841 and tried to ban slave trading. Local merchants, who were prominent slave traders, opposed the move and Oba Akitoye was eventually deposed and sent to exile. Akitoye was eventually succeeded by his brother, Kosoko, as Oba of Lagos. At exile in Great Britain, Akitoye met with British authorities and some anti-slave traders who had banned slave trading in 1807.
The British authorities, resolved to assist Akitoye, back to the stool as Oba of Lagos in 1851. Oba Kosoko was immediately deposed and sent on exile to Badagry and later Epe, where he also founded kingdoms. This British involvement and meddlesomeness in the affairs of the throne of Lagos, in practical terms, finally established British influence on the throne Of Lagos and this authority became absolute, when Lagos or “Eko” was later annexed 10 years later in 1861 as a territory of British colony.
OBA OVONEAMWEN NOGBAISI
Shortly after the British annexation of Lagos, their next point of call was Benin kingdom. Benin, before the expedition was a very prosperous kingdom, noted for its rich resources in palm oil, rubber and ivory and was largely independent of British control.
Ovonramwen Nogbaisi, was Oba of Benin in 1888, until the British punitive expedition of 1897, which forced him out of the throne. He was sent on exile to Calabar with his two wives and died in exile in 1914.
OBA OLADAPO SAMUEL ADEMOLA AND MRS FUNMILAYO RANSOME-KUTI
The Alake of Egba land is the paramount ruler of the Egbas, comprising of Egba Alake, the Owu kingdom, Oke Ona and Gbagura. Oba Oladapo Samuel Ademola II, ascended the throne of the Alake of Egba land in 1920 after the demise of Oba Gbadebo I, on the 28th May 1920. Oba Oladapo Samuel Ademola 11, was an educated Oba, with a deep sense of business acumen. His son, Justice Adetokunbo Ademola became indigenous Chief Justice of Nigeria in 1960. Oba Oladapo Samuel Ademola II, ruled for 42 years, but he was on exile for two years, between 1948 to December 1950, as a result of a protest against native authorities, especially against the Alake of Egba land, by the Women’s Union, led by Mrs. Funmilayo Ransome Kuti (the mother of Afro beat Legend, Fela Anikulapo Kuti) ably supported by Eniola Soyinka-her sister-in law and mother of the Nobel Laureate-Wole Soyinka .This organization with a membership of over 20000 women campaigned vigorously against taxes and price control.
The Abeokuta Women’s Union was a well orgarnised and disciplined organization. The Egba women’s refusal to pay abnormal tax, combined with enormous protests, orgarnised under the guise of picnics and festivals, was a guise to beat the security of the British colonizers, who teamed up with the local lackeys, to subdue the women. At one protest, the “Oro” stick was brought out- a symbolic artifact of the secretive male cult of the Ogbonis, supposedly imbibed with great powers, and the women were instructed to go home, before evil spirits overcame them.
When the women shrank back in fear, Funmilayo Ransome Kuti, grabbed the stick, waved it around, that women now had the power before taking it with her, displaying it prominently in her home. This action gave her, a reputation of fearlessness and courage, which led 20,000 women to follow her to the home of Alake of Egba land (Alake Ademola). As the women protested outside the King’s Palace, they sang in Yoruba;
“Alake, for a long time you have used your penis as mark of authority that you are our husband, today we shall reverse the order and use our vagina to play the role of husband”.
With this unified action and song, they chased him out of the Palace, condemning him to exile on the threat of castration and this resulted in the king’s abdication. Mrs. Funmilayo Ransome Kuti was a teacher, a political campaigner, women’s rights activist and traditional aristocrat, who was described by the West African Pilot Newspaper as the “Lioness of Lisabi”. She was the first woman in Nigeria to ride a car.
Later in life, Funmilayo Ransome Kuti was sadly thrown out, from an upstair (2nd floor precisely), when a battalion soldiers invaded Fela Anikulapo Kalakuta Republic in 1978. She died as a result of injury sustained on 13th April, 1978. She was married to Rev. Israel Oludotun Kuti and she begat four children- Olikoye- a Professor of Medicine and former Minister of Health, Dolapo, Fela- a musical icon and legend and Bekola- a medical doctor and human rights activist and also many grandchildren- Brig-Gen. Enitan Ransome Kuti- a recently convicted and reprieved military officer, Frances Kuboye- a dental surgeon and jazz exponent, Femi and Seun Kuti- Afrobeat musical exponents.
Funmilayo Ransome-Kuti and Tafa Balewa
Her coffin was sent to Dodan Barracks in Lagos- General Olusegun Obasanjo’s residence as Head of State, together with a newly written song:
“Coffin for a Head of State- They kill my mama, 78 years old mama, influential mama, political mama…”
OBA OLADAPO ADEMOLA II ACCOMPANIED TO EXILE BY OBA LAMIDI OLAYIWOLA ADEYEMI III
Oba Oladapo Ademola II, was sent to exile in Oshogbo, where he lived for two years, before he was recalled back to the throne. It is interesting to note, that Oba Oladapo Ademola II, was accompanied to exile by the current Alaafin of Oyo , Oba Lamidi Olayiwola Adeyemi III, who was then living with Oba Oladapo Ademola II. Oba Lamidi Adeyemi’s father, Adeniran Adeyemi II, who was the Alaafin of Oyo for 10 years- 1945 to 1955, had seen in the young Lamidi Olayiwola, a future Alaafin and had nurtured him along the paths of royalty. He had trained him as an Islamic cleric in Iseyin, he had lived under the tutelage of Pa Olatoregun- an Anglican school teacher and disciplinarian, in Oyo, all in an effort for young Lamidi, to learn the rope of traditional kingship, statesmanship and dignifying royalty.
Oba Lamidi Adeyemi III, in the quest of this preparation for Royalty, was at an early age, sent to Abeokuta to live with Oba Adedapo Ademola and had some part of his early education in Ake Palace Elementary School and he is today still fluent in Egba dialect. Oba Lamidi Olayiwola, at a later date in his adolescence, also lived with a Lagos Aristocrat-his father’s friend-Sir Kofo Abayomi and his wife, Lady Oyinkan Abayomi. He also attended St Gregory’s College, Lagos- a Catholic School.
Perhaps, this early preparation for royalty, has no doubt made Oba Lamidi Adeyemi III, a quintessential monarch, not only with wit, but also with class, candour, panache and indeed, a deep sense of wisdom. Amongst Oba Adeniran’s children, Lamidi Adeyemi was his favourite. He had seen at birth, the lacerations on his left breast and the spots on his leg, at the same spot on Lamidi Olayiwola, as tell tale signs of future royalty.
OBA JOHN ADETOYESE LAOYE
Oba John Adetoyese Laoye
Oba John Adetoyese Laoye born (also known as the drummer king) on the 21st of February 1899. He was Timi of Ede, between 1946 and May 1975. On 23rd of January 1946, the stool of the Timi of Ede became vacant, as a result of the passage of Timi Oyebamiji Akangbe. The stool was fiercely contested by Prince Memudu Lagunju, who had also previously contested the stool with Timi Sanusi Akangbe In 1933.
The king; Oba John Adetoyese Laoye drumming as to little girls dance to entertain him
Adetoyese and 32 other contestants, vied for the vacant stool for about 11 months and he was eventually crowned on the 9thof December 1946. Despite Adetoyese’s victory, his arch rival-Prince Memudu Lagunju fiercely fought for the throne through a protracted litigation. Memudu Lagunju, won at the lower court and Adetoyese was on the 8th of January 1948 asked to abdicate the throne and was on exile in Lagos until 1952, when the West African Court of Appeal (WACA) dismissed Memudu Lagunju’s case and recorded its verdict in John Adetoyese Laoye’s favour, in a verdict which was later upheld by the Privy Council, England.
OBA ADENIRAN ADEYEMI II AND CHIEF BODE THOMAS
Oba Adeniran Adeyemi II
Oba Adeniran Adeyemi II, was Alaafin of Oyo, between 1945 and 1954, until he was forced into exile by the Action Group led government of the Western region, as a result of the death of the Deputy leader of the Action Group, Chief Bode Thomas and also for having sympathy, for the rival NCNC of Dr. Nnamdi Azikiwe.
Chief Bode Thomas (1918-1953) became the deputy leader of the Action Group, he later formed Nigeria’s first indigenous law firm called- Thomas, Willams, Kayode and co. i.e. the trio of Bode Thomas, Chief Rotimi Williams and Chief Remilekun Fani Kayode.
Bode was a brilliant lawyer, but also very haughty and arrogant. He was made the Divisional Council Chairman in 1953, while the Alaafin of Oyo was a mere member.
Chief Bode Thomas
On his first appearance in council, after being appointed chairman, all the council members stood up for him in deference, to welcome him except Oba Adeyemi II, who for cultural reasons, could not show deference to anyone in public. Bode Thomas rudely shouted at the king, for having the temerity and audacity to disrespect him.
“Why are you sitting when I walked in, you don’t know how to show respect?”At that time, Bode Thomas was 35 years old and Oba Adeniran was in his 60’s.
The Alaafin felt very insulted and nonplussed; he said “se emi lon gbomo baun?” (Is it me you are barking at like that?). Oba Adeniran just told him “Ma gbo lo baun” (continue barking). Oba Adeniran Adeyemi II, was father of the incumbent Alaafin, Oba Lamidi Olayiwola Adeyemi III.
The confrontation happened on November 22nd 1953. Bode Thomas got home and started barking! He barked and barked like a dog all night until he died in the early morning of November 23rd 1953. He cut short his promising career.
Chief Bode Thomas, Obafemi Awolowo and Samuel Ladoke Akintola (SLA)
Oba Adeniran Adeyemi II, was thereafter deposed and sent on exile in 1954 for sympathizing with opposition NCNC, because he had come in conflict with Bode Thomas who was Deputy Leader of the Action Group, before his untimely death. In fact at a session in the parliament, Sardauna Ahmadu Bello had described Thomas as “Arrogant and ungracious”.
Oba Adeniran Adeyemi II, was sent on exile to Ilesha and later relocated to Egerton Street on Lagos Island where he lived and died in 1960. His death truncated the ambition of Lamidi Olayiwola Adeyemi, to proceed to the United Kingdom to study law. He later became an Insurance Executive with the Royal Exchange Assurance, where he worked until he ascended the throne of his forefathers, as the Alaafin of Oyo in 1971.
OBA SIR OLAGBEGI II
Sir Olateru Olagbegi II, (Olowo of Owo) August 1910- 1998, was appointed the Olowo, in the ancient city of Owo in 1941 and ruled for 25 years before he was deposed. His dethronement from power and exile, was as a result of the fall out of the Western Regional crisis which fractionalized the Action Group into- Awolowo and Akintola camps in 1962 as a fall out of the Action Group Conference of February 1962 in Jos. Members of the Akintola group, were virtually expelled from the party. The Action Group, which was launched in Olagbegi’s palace in 1951, was led by Chief Obafemi Awolowo. A battle of wits, between the two gladiators- Akintola and Awolowo, saw Oba Olateru pitching his tent with Akintola. Another prominent Owo citizen and acolyte of Oba Olateru Olagbegi, pitched his tent with the Awolowo group.
Michael Adekunle Ajasin and Olateru Olagbegi were initial colleagues, friends, soul mates and pathfinders in the growth and development of the ancient city of Owo.
Michael Ajasin was born 28th November, 1908. He was a teacher and school headmaster for sometime in Sapele, present day Delta State, before he was admitted to Fourah Bay College, Sierra Leone in 1943, where he obtained a Bachelors Degree in History and Economics in 1946. After successful completion of his university degree, he went to London where he obtained a Post Graduate Diploma in Education 1947.
Olateru Olagbegi was instrumental to the community scholarship granted Michael Ajasin to pursue his educational feat. On 12th September 1947, Ajasin was appointed Principal of Imade College, founded by his friend, Oba Olateru Olagbegi and was Principal till December 1962, when he left to become founder, Proprietor and Principal of Owo High School, from 1963- 1975.
As Principal of Imade College, Michael Ajasin was still very active and prominent in the community politics of Owo and the Regional and National politics of Western Region and Nigeria respectively.
Through the support and encouragement of his friend, the Olowo Olagbegi, he was elected, Member of the Federal House of Representatives, representing Owo Federal Constituency, between August 1954 and 1966, when the military overthrew the civilian government of the first republic. Olagbegi and Ajasin, as a result of the political feud, became sworn enemies.
Olagbegi was a prominent member and leader of Akintola’s NNDP (Demo) and Minister without portfolio, whilst Ajasin was a Federal Legislator. The Military putsch of January 1966, encouraged the Owo Community to organize persistent revolts, riots, against Oba Olateru Olagbegi and this forced the Adekunle Fajuyi government to suspend him from the throne in June 1966. Olateru’s attempt, to return to the throne of Olowo on the 8th February 1968, was fiercely resisted by the Owo community. About 60 houses were burnt and 40 houses damaged. The military government of Gen. Adeyinka Adebayo had no choice, than to depose Olateru Olagbegi, that day and send him on exile to Okitipupa.
Less than a month after, Oba Adekola Ogunoye ably supported by Adekunle Ajasin, emerged the new Olowo of Owo. Olagbegi’s effort in 1977, to reclaim the stool, when Ondo State was created, out of Western State, was also fiercely resisted by his protagonists.
The military government of Wing Commander Ita David Ikpeme set up a Commission of Inquiry, known as Ondo Chieftaincy Review Commission, headed by Justice Adeyinka Morgan, to undertake review of Chieftaincy Laws of Ondo State. Other members of the commission were-Dr. Femi Anjorin- Department of History, University of Ife, Chief J.O. Akindolire from Ile-Oluji and Bode Kumapayi- Permanent Secretary in the Civil Service of the State. The commission could not conclude its assignment, due to the ill health of the chairman- Justice Adeyinka Morgan.
Olowo Adekola Ogunoye (described as a man of supernatural and magical powers) died on 22nd March, 1993 and was buried 1st April, 1993.
In 1993, Sir Olateru Olagbegi was reappointed to his title of Olowo of Owo, after the death of the reigning monarch, by the Civilian government of Michael Bamidele Olomilua. Oba Olagbegi was father to over 140 children, of which over 121 are university graduates. He was a business colossus and lover of lawn tennis. Olateru Olagbegi died in October 1998 and the crown passed to his son, Oba Folagbade Olagbegi III, a lawyer and former Special Adviser to Dr Alex Ekwueme, as Vice President of the Federal Republic of Nigeria and later as Director General of the Nigerian Law School.
The phoenix of factional vendetta, between Olateru and Ajasin polarized the Owo community for over 3 decades.
OBA OLUWADARE ADEPOJU ADESINA
In recent time, a Deji of Akure was deposed and sent on exile for committing a Royal suicide, by beating his wife in public.
Oba Oluwadare Adepoju Adesina was Deji of Akure, until deposed by the Ondo State Government in June 2010, for beating his wife-Olori Bolanle Adepoju Adesina.
After pouring an unknown substance on her skin, the deposed Oba, ordered his guards to whip her. The kingmakers of Akure, subsequently declared Deji Adepoju Adesina, unworthy of the throne and his seat, was declared vacant by the kingmakers. The unguarded act was viewed as complete desecration of the Royal Stool of the Deji of Akure. He was subsequently succeeded by Deji Adebiyi Adegboye Adesida-Afunbiowu III. He reigned between 13th August, 2010 until his death on 30th November, 2013.
On the 8th July, 2015, Oba Aladetoyinbo Ogunlade Aladewusi- Odundun II, formally ascended the throne as the 47th Deji of Akure. He was crowned alongside the Regent to be- his first daughter, Princess Adesina Aladelusi as it is customary of the Dejis.
CONCLUSION
The all time essence of power, whether traditional, constitutional or spiritual, is its transient and ephemeral nature.
Like all mortals, an oba dies and is equally capable of the follies and foibles of lesser mortals. Power, a great aphrodisiac, should be used to dignify humanity.
• • • • • • •
Writtenby Johnson Okunade
About Me
I’m a Writer, Humanitarian, Historian, Computer Scientist, Lifestyle/Travel Blogger, Web Developer, Web Content Creator, Culture Activist, Proudly Bowenian, and a friend-to-all. Feel Free to Contact me.
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George Akinyemi Iwilade, fondly called Afrika, 21-year old 400-Level Law student, who was then the General Secretary of the Students’ Union Government (SUG), Eviano Ekeimu, 400-Level Medicine, Yemi Ajiteru, an extra year student, Babatunde Oke, 100-Level Philosophy, and Godfrey Ekpede, were killed in Blocks 5 and 8 of Awolowo Hall on July 10, 1999.
They were shot dead in Blocks 5 and 8 of Awolowo Hall of the university allegedly by members of Black Axe Confraternity, alleged to have been sponsored by the then university vice chancellor, Prof Wale Omole.
Prof. Omole was accused by students of aiding campus cultism, alleging he did not show seriousness in fighting the menace; but that, rather, it was commonplace for cultists caught by students to get their way back to the university without reprimand.
Even though he denied the allegations several times, Prof Omole was relieved of his appointment on the recommendation of a panel of enquiry set up by the federal government through the Ministry of Education then headed by Tunde Adeniran, a professor.
One of those who believed in Mr Omole’s complicity is the then Students’ Union president, Lanre Adeleke. A survivor of the attack himself, Lanre Legacy as he was fondly called then on campus, said victory lies in justice. Like Mr Adeleke, Tayo Iwilade, a lawyer and brother of one of the victims, also yearns for justice for his brother.
Several days later on the 18th July 1999 Prof. Roger Makanjuola was appointed Vice Chacellor and as replacement to Professor Wale Omole. He promised the students of Obafemi Awolowo University he would do everything in his power to bring the perpetrators to justice. Firstly he visited the Commissioner of Police, Mr. J.C. Nwoye, in Osogbo who raised the issue that the university still hadn’t officially reported the murders despite what he said had been repeated requests. Prof. Roger Makanjuola summarily wrote and submitted the required paperwork officially reporting the murders.
About 20 years after, their blood has continued to water the flower of freedom on the campus.
THE ATTACK
The unsuspecting Mr Iwilade was said to have led the parade of nine members of the Black Axe Confraternity that same year.
A parade on OAU campus is a shaming act of taking culprits round the campus as a deterrence. It is mostly done to cultists, thieves and others who have committed grave offences against university rules.
The paraded cultists were Evimori Kester, Dele Aromoloye, Larry Obichie, Uche Obichie, Ikechukwu Mordi, Mayowa Adegoke, Olakanmi Ogundele, Bruno Arinze and Lanre Ajayi. Four months after the parade, suspected cultists launched a reprisal attack on OAU campus.
“The apprehended cultists (alleged) that they were sponsored by the then University Managements led by Prof. Wale Omole”, Mr. Adeleke, who escaped being killed by jumping from the third floor of Block 8 of the Obafemi Awolowo Hall where his room was, told the reporters.
The attack was carried out in the wee hours of the fateful day. The late George, it was gathered, had returned to his room 273, Block 8 in Awolowo Hall after a ceremony at Awo café around 4:15 am. Thirty minutes later, the assailants, led by a student from another university, struck, using machete to leave a deep cut on George’s head before shooting him in the forehead.
The second victim, Yemi, was asleep when he was shot in the stomach. He died instantly. The killing of other victims was no less gruesome as they were attacked on different locations of the campus before the assailants took to their heels.
AN ACCOUNT OF THE MASSACRE ACCORDING TO PROF. ROGER MAKANJUOLA
Prof. Roger Makanjuola gives the order of events as been:
“They first entered Room 184, where they shot and killed Efe Ekede, a Part II Psychology student. In Room 230, they shot Charles Ita, a Part II Law student. A group of the attackers then shot Yemi Ajiteru, a Part II Religious Studies student, through the head in the corridor outside the Kegites’ headquarters. In Room 273, they found George Iwilade (Afrika), the Secretary-General of the Students’ Union and a Law student, and shot him through the head, along with another occupant, Tunde Oke, a Part 1 student of Philosophy, who was shot in the abdomen. When the attackers got to Room 271, the room allocated to the suspended Students’ Union President, Lanre Adeleke (Legacy), they found that he had escaped. Legacy was in his room when he heard the first gun shots….. The band of thugs proceeded to Fajuyi Hall on foot, where they shot and killed one more student. That individual, Eviano Ekelemo, a medical student, was certainly not a student activist, but they shot him anyway.”. However the order in which the victims were killed varies in various testimonies by a number of witnesses.
Prof. Roger Makanjuola’s account of the cultist’s escape is:
“The murderers left Fajuyi Hall on foot and went through the bush path behind the Hall back to their vehicles. They drove to the Students’ Union building, which they ransacked. They returned to their vehicles and drove out of the University through the main gate. The security staff, having heard gunfire, fled for their lives. Thus the exit of the marauding thugs was unchallenged.”
“President Adeleke presided over an assembly in the enormous amphitheater of Oduduwa Hall; he demanded the immediate resignation of Wole Omole, the loathed vice chancellor who impeded student efforts to eliminate cults (Omole, for example, failed to expel the previously apprehended eight cultists). An award of 10,000 naira ($100 U.S.) was offered for Omole’s capture and hundreds of students occupied the administration building, refusing to leave until Omole was fired.”
Prof. Roger Makanjuola writes of what followed the massacre:
“In the aftermath of the attack, the whole university was enveloped in fear and there was chaos in the halls of residence. However, within a short time, the President of the Students’ Union, Lanre Adeleke, was able to restore order and mobilise his colleagues. The students went to the town searching for the perpetrators in locations where cult members were thought to be living. They “arrested” three individuals and brought them back to Awolowo Hall. These were Aisekhaghe Aikhile, a Part I student of Agricultural Economics, Emeka Ojuagu, and Frank Idahosa (Efosa). Efosa and Ojuagu were arrested in a public transport vehicle that was about to leave Ife.
The students exhibited black clothing, two berets and two T-shirts, that had been found in Ojuagu’s bag, which was claimed to be the uniform. Efosa was a known member of the . He had been expelled from the University of Benin and was later admitted for a diploma programme in Local Government Studies in Ife. The three of them were savagely beaten and tortured in the Awolowo Hall “Coffee Room”, the traditional venue for such events. The inverted commas have been employed because coffee had not been known to be served there for many years. Efosa and Oguagu are said to have confessed to participating in the attacks during their “interrogation”, and Efosa is said to have gone further to state that the attack was organised to avenge the humiliating treatment of the members who had been arrested in Mr. Mekoma’s house on 7 March.
In the course of the interrogation, Aisekhaghe Aikhile died, and his body was taken to the hospital mortuary. The interrogations also yielded the information that 22 members were involved, six from the University, four from the University of Lagos, four from the University of Ibadan, and eight from the University of Calabar. There was also a separate claim that more students from the University of Benin were also involved.
The VC, Professor Wale Omole, had been out of the country on 10 July 1999, the day of the attack and in his absence, the Deputy VC (Academic), Professor A.E. Akingbohungbe, was in charge. Soon after his arrival, the VC was summoned to Abuja to give a report of the incident the day after he returned to campus. On 14 July, his suspension was announced by the Government.”
THE ARREST AND TRIAL
The following day, the cultists were apprehended through the effort of an informant, a commercial driver, who drove them to a hotel at Ile-Ife after the attack. The cultists confessed to the crime and claimed their sponsor was an insider in the university.
The then Vice-Chancellor, Prof Wale Omole, was relieved of his appointment after a recommendation by a panel of enquiry headed by Prof Tunde Adeniran set up by the Federal Government.
Despite the fact the judicial enquiry under the administration of Olusegun Obasanjo asked that the VC be tried, no government has made effort. No government has the morals.
The Bursar at that panel of enquiry confirmed what one of the cultists said; that they were given over N300,000 two days before the incident to buy ammunition for security reasons. It was established. The money was given to them on July 8 through one Kazeem Bello who was not even a student of Ife but a student of UNILAG. They arrested Kazeem then and he made confession.
Mr Adeleke said despite evidence of identification by a witness who claimed to have seen Mr Idahosa, one of the suspects, with arms on the morning of the murder, and the confession of Kazeem Bello, the court held that he had no case to answer.
However, many are still bent on getting justice for the deceased.
On October 29, 2002, a state high court discharged the accused because the prosecutor could not prove their culpability beyond reasonable doubts.
The students were reportedly killed because of the anti-cultism crusade they championed on campus. Before their death, the victims publicly disgraced top nine members of the Black Axe confraternity in March 1999, who were arrested at the university quarters. The cultists’ colleagues from other campuses launched an attack on the students on July 10, which coincided with the Kegites Day.
PROPER BURIAL
On July 20, the remains of the slain students were interred at the university cemetery. Thousands of mourners including lecturers, parents, journalists, market women and students attended the funeral. A philanthropist donated coffins for the burial.
As a mark of honour, the victims are remembered every July 10.
In the absence of the Students Union, the Kegites’ Club in conjunction with Students’ Security Committee, Man O’ War and other students’ movements, held a rally to commemorate the murder of the students penultimate Wednesday.
At 7pm, the Anglo-Moz Car Park hosted the regular students, who did not go on semester break. Candidates, who came to write entrance examination, watch in awe as a procession of students moved round the campus amid drama and chanting of solidarity songs.
A massive crown gathered on Sports Centre field chanting:
Oro nla le da, eh eh oro nla le da (great loss you’ve bestow on us)
eyin te pomo wa te je o dagba (those who killed our children, devoid of growing old)
oro nla le da (great loss you have caused)
REMEMBRANCE
The remembrance kicked-off with melodious songs by the Kegites’ members. The Man O’ War cadets also thrilled the crowd with their paramilitary stunts around a bonfire.
The event took a different turn at 8:30pm during the candle-light procession. The students, who were initially lively, became moody as they moved from the Anglo-Moz car park to the Students’ Union Building (SUB), which they took as a symbol of resistance against cultism.
The crowd moved slowly through the school’s health centre to the stretch which connects Halls of Residence. Notable student-activists and personalities that graced the event included Hassan Taiwo, National Coordinator, Education Rights Campaign (ERC), Oluwatobi Sofowora, a Botany graduate, Kingsley Ogunne, Wale Owolabi, Aderemi Ojekunle, President, Association of Campus Journalists (ACJ), OAU chapter. They all extolled the doggedness of the slain “comrades”, while urging their colleagues to keep the spirit alive.
DENIAL OF JUSTICE
For the family and friends of the late Mr Iwilade, the then Secretary General and one of the victims, the long wait for justice continues.
The victim’s brother, Tayo Iwilade, a legal practitioner and rights activist, said that the pursuit of justice is never over until justice is served and seen to have been served, no matter how long it takes.
“In 1999, the family presented a detailed memorandum to the Judicial Commission of Enquiry set up by the then federal government. Our father personally presented and gave oral testimony to support the memorandum before the commission. Unfortunately, all that we saw were mere recommendations which the government that set up the commission did absolutely nothing about.
“There were more than enough information and pointers to assist the authorities track and bring every single one of the criminals that assassinated sleeping students on that night at Ife to justice; but as with everything wrong with Nigeria, the then authorities never bothered.”
Mr. Iwilade said the family also monitored the criminal trial of three of the suspects, which ended in “circumstances we consider strange to date.”
When Mr Iwilade was asked if his family still has trust in the judicial system on the matter, he spoke on how the system has betrayed his brother and other victims.
“The answer to that is blowing in the wind. Our judicial system has a whole lot of growing-up to do to be able to really meet the aspirations of the society; and to be able to recognise and deliver what true justice really is. However, it’s important that we know that courtroom criminal trials are just a subset, though a very critical one, of the administration of criminal justice system. Among others, there are the investigative and prosecutorial arms of this system which the judicial arm has almost no control over.
“In the case of the July 10, 1999 Ife assassinations, a key question you want to ask is whether the investigative arm of the criminal justice system have delivered well on its duty towards the search for justice? Obviously, it hasn’t.
“Or how else do you explain that over 30 to 40 band of criminals invaded a university and shot down defenceless sleeping students for well about or over an hour, yet society hasn’t been presented with a list of who these criminals are? Thereafter, the same band of criminals drove out of the university unchallenged. More than enough leads and pointers to who the marauders were have been supplied to the authorities yet those responsible for investigations when such dastardly crimes occurred appear to have left the victims to their fate.
“Difficult as it is, as investigative journalists, you may wish to find out why the few trials ended in strange circumstances so the public can appreciate how clumsy the road to justice for the defenceless citizens killed on OAU campus on July 10, 1999 has been. But we will get there.”
CONCLUSION
“Afrika fought for a just cause before he was murdered. We should not take this sacrifice for a ride but be quick to point out injustice and always stand for what is right,” Oluwatobi urged the students.
Kingsley, a former Assistant General Secretary of the SUG, explained how Afrika went to classes as a Law student in native attires, ignoring the white and black legal uniform made compulsory for Law students.
A former student, Oluwaloseyi Babaeko, urged the Inspector-General of Police, Muhammed Abubakar, to re-open the case to ensure justice is done to the slain students.
Their killers are roaming free today, enjoying fresh breath while the victims lay cold, deep in the ground. Will there ever be justice for the “OAU 5”, Will there ever be closure from the past for the parents and relatives of these martyrs? Time will tell!
SOURCES
Prof. Roger Makanjuola’s book: Water Must Flow Uphill (Adventures in University Administration). Premium Times Folakemi Odoaje Asiri Magazine Naira Land
By Johnson Okunade
About Me
I’m a Writer, Humanitarian, Historian, Computer Scientist, Lifestyle/Travel Blogger, Web Developer, Web Content Creator, Culture Activist, Proudly Bowenian, and a friend-to-all. Feel Free to Contact me.
Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.
Support us on our quest with Your donations by clicking the donate button below
LATE CHIEF ALHAJI AYINLA WAIDI OMOWURA popularly called EGUNMOGAJI was born in Abeokuta Ogun state Nigeria in 1933. His musical career took root when he started with a brand of music called “Olalomi” in the early 50’s. This brand of music was so popular that he became the darling of the young people both in Nigeria and the the west coast of Africa. This brand faded with time.
He left for MECCA and MEDINAT to perfom the Muslim Holy Pilgrimage in 1975 and became Alhaji Ayinla Omowura.
On May 6, 1980, the leader of a Yoruba genre of music called Apala, which had quite a sizeable cultic following, was stabbed to death on the head with a beer glass cup in a barroom brawl at Ago Oka, Abeokuta. Ayinla Waidi Omowura, son of Yusuff Gbogbolowo the blacksmith and Wuramontu Morenike, had finally been killed by the scary black club of Death which he had sang sarcastically about in two previous pieces of vinyl he did before his death (Bí ikú bá ń pa wón lèworo lèworo, kí won má mà ka tèmi mó won)
He died at the Ijaye General Hospital, Abeokuta. The Medical Consultant, Dr Akin Majekodunmi also an Egba man, tried his best to save Ayinla’s life.
On the day Ayinla Omowura released each of the 20 albums he did for EMI, the company recorded at least 50,000 copies sale.
It took a few weeks after his death before fans could come to terms with the departure of a man who to some was the enfant terrible of Apala music; who, with an admixture of a quartet musical instruments of Sekere maracas, akuba, Iya-ilu and agidigbo, attacked societal ills in his characteristic acidic tongue. Omowura, though illiterate, projected the image of an ombudsman to the oppressed.
EARLY LIFE AND JOURNEY TO FAME
Born in 1933 in Itoko, Abeokuta, Ayinla Omowura, as early as when he was in his teens, was said to have been apprenticed to his father’s blacksmith trade. Unconfirmed sources said that while growing up, Ayinla Omowura interspersed this early childhood vocation with acting as a political thug to some politicians of the time. He was also said to have once been a driver.
His musical career took a new dimension when he joined EMI NIGERIA in 1970 and recorded a single titled”AJAT OF’ OJU D’EJO” in June of that year. The tremendous success attained by the single was quickly folowed by three other extended play records. One was recorded in September 1970-HNEP 506 titled “EMA FOWO S’OYA SI WAMO” and the other two, HNEP 533 TITLED “DANFO O SI ERE”/”EMA TORI OWO PA’NIA and HNEP 534 titiled “ANJONU ELERE” were recorded on the 20th of July 1971.
By the early 70s, along with other Apala prodigies of the time like Haruna Ishola (who reportedly invented the genre), S. Aka, Ligali Mukaiba, Yusuff Olatunji, Kasumu Adio, S.K.B Ajao-Oru, Fatai Ayilara, Ojubanire Ajape Saka Tewogbade, and others, he had successfully transformed not only Apala but his fortunes as well, into a genre of music that was not strictly the pastime of the Yoruba lower class as it was hitherto perceived. He recorded 22 albums. Omowura held society spellbound by his song, occasionally infusing his Egba dialect as a musical motif, delivered in a rich voice that was perhaps accentuated by his rumored passion for cannabis.
AYINLA OMOWURA AND WOMEN
Like every other musician, women made up the coatings of his world. Those who knew him while alive spoke of an Haji Costly (one of his aliases), decked in the latest lace material in town, with a hanging, dangling necklace doing a swing on his neck, and a member of his band permanently stationed beside him to invite over any lady in whom he had a philandering interest.
In his social critic garb, Ayinla Omowura was the scourge of the then-emerging fad of women bleaching (Volume 15, Oro kan je mi logun) where he compared, sarcastically, the body of a woman who bleaches with that of the frog and wondered why the white man does not, comparatively, flee after the black skin. His songs were also the nemesis of ladies who changed husbands’ houses like a chameleon changes color (Pansaga ranti ojo ola) where he espoused the concept of the Onibambashi — most likely a barroom argot — classification of such women. Paradoxically, Ayinla Omowura was said to be the toast of married women beer salon operators in his Abeokuta and Mushin homes and on several occasions, had to engage their husbands in physical, as well as musical scuffles to assert his supremacy.
One of such was his justification of women running beer salons in his “Oro mi dori o dori” track which became almost a national anthem for fans of this bohemian Yoruba musician. In a very scurrilous attack which made him and his song almost like leprosy to feminists for his perceived anti-women biases, Ayinla Omowura attacked societal malaise and projected a high moral universe. He sang with an authority of being in possession of a musical inspiration and mastery of his trade that verged on blatant arrogance. He tells his competitors, for example, that until the weaverbird gains easy access to the liquid inside the coconut pod could any one of them attempt to outshine his genius and that he is the alujonnu elere (musical gnome), having surpassed them all.
Incidentally, however, his songs come across as anti-feminist as he hardly perceived anything of good in the womenfolk, except seeing them as commodities. For example, in his popular track entitled Enirobi simi, ibi a ba (Vol 15), a song which he used to dispel rumours making the round that he had been kidnapped by his enemies, in gutter-like acidic outrage against those he termed the peddlers of the rumour, Ayinla Omowura easily took a shuttle to the maternal homes of the ‘rumour peddlers’ and categorically asserted that such people’s mothers were the ones who were suffering from a fit of malady.
A COMMENTATOR ON SOCIAL AND PRESSING ISSUES IN THE SOCIETY
As a commentator on issues of contemporary society, Ayinla Omowura reeled out innumerable tracks either commending government policies, excoriating bad ones or warning society on ills strung round certain governmental and individual acts. In E fara m’Omobolaji, Brigadier Mobolaji Johnson’s tenement rate policy in Lagos state received his dissection and applause. He enjoined Lagosians not to kick against this laudable government policy but give support to Johnson and didactically, detail by detail, tutored his listeners on the process of the payment of the tenement rate.
In another breath, Ayinla Omowura sang about the 1976 Udoji salary increment (Vol 7) and like an informed commentator that he was, urged that the largesse be extended to the private sector (e je ka san’wo Udoji na fawon private companies).
His view of a musician was one who fully participated in the cumbersome process of dialogue and interrogation of the complex situational issues of society.
When General Murtala Mohammed was assassinated, Omowura delved into a soul-inspiring, tear-jerking elegy (Dimka, eni o pa o!…) wherein he outlined the fallen soldier’s sparkling qualities while excoriating General and Colonel Iliya Bisala and Buka Sukar Dimka for plotting the fine soldier’s elimination. When the Obasanjo military government thereafter decided to have Murtala’s picture and name embossed on the Twenty Naira note and named the Lagos international airport after him, these again formed the subjects of his musical engagements.
He was one of the few musicians who paid tribute to a fallen colleague of theirs, Ayinde Bakare, who was found murdered after some days of frenetic search for him (Vol. 3).
Perhaps if he had not been a musician, Ayinla Omowura would have been a footballer. His love for the round leather game was reflected in his commentaries on some football matches played in the country that he obviously watched. The 1972 and 1974 Challenge Cup matches (which later became the titles of an album and a track in Vols. 3 and 6 respectively) between Mighty Jet and Bendel Insurance, as well as one between Enugu Rangers and Mighty Jet engaged his attention where he recaptured the events on the turf by doing a re-rendition of Eyimba eyi!, Rangers’ Supporters’ Club song, to cheer their clubside.
Among others, FESTAC ’77, a cultural event that attracted participants from all over the world, also attracted the musical commentary of Ayinla Omowura, also known by his fans as the Eegunmongaji or Anigilaje. As a prominent worshipper of the Yoruba god of iron, Ogun, wherein his notoriety and that of his musical ensemble got its renown, the Egba-born musician saw the cultural event as another avenue of pouring libation to the gods, this time by the government.
Commentaries that also engaged the attention of Omowura were the 1973 census, wave of robberies, change of driving path from left to right, the rumoured banning of wearing of lace materials for the rumoured belief that it courted armed robbery and several others. When, for example, Nigeria changed her currency, the musical crusader and commentator thought it fit to educate his long list of fans on the worth and look of the Naira denominations.
AYINLA OMOWURA’S LOVE FOR EDUCATION
Ayinla Omowura lamented his illiteracy and tried to rise above its limitations. In 25 X 40 for example, he tried to impress it on his listeners that his unlettered disposition could not vitiate his intelligence. The desire to one day travel abroad (abi London ti e wi ti ya?, bo s’America a jo n lo ni, etc) featured prominently in his songs, so also a fervent wish to be around to witness the good of his children which he expressed in very deep Yoruba (isu omo a jinna fun wa je). Unfortunately, he never lived to witness both.
Frustrated by the truancy of his first son (now late, Akeem Omowura), in Omo afekosofo, he sang about a child who rubbishes the joy of education offered him by a father who is ever ready to foot his education which is his joy of tomorrow. Education, he said, is more enduring than await on parents’ wealth. He reminded the prodigal son that his parents could abruptly go on a troubadour of no return for which the parents would give no prior notice and that truancy does not pay.
Like a prophet, Omowura went on his journey without giving notice. He spoke about Death’s morbidly dark complexion, dilating eyes and the prolific strikes with his club (iku oponu olodi ab’ara dudu hoho!) as well as the certainty of everyone’s death.
INVOLVEMENTS IN CULTISM AND FETISH LIFESTYLE
Omowura was very fetish like many musicians of his time. Incantations and curses lace virtually all his songs and husbands cross with their wives are recorded to see his LPs as temporary ego victories over such wives at home. He told any competing musician who had the gumption to belittle him on the bandstand to prepare to take his hands off life’s menu as such a defiant musician was done with the meals of this world and should prepare to start eating with the dead at the cemetery(Olorin to ba f’oju dimi lode, jije, mimu e tan nile aye).
He sang so masterly about death in an existentialist manner that reminds one of existential philosophers’ treatments of death, especially the void of Martin Heidegger’s Sorge.
His dirge at the death of Seriki Amodemaja, an Egba chief and prominent Ogboni fraternity chieftain, was a masterpiece in its own right. So also is the elegy to Akanni Fatai, also known as Bolodeoku. Both songs are spiced with his characteristic eulogy of the dead and philosophical interrogation of the concept, process and inscrutable essence of death. In the elegy to Amodemaja, Omowura mocks as well as dramatizes the inactivity and solemnity that follow death and the pain of the departure of a loved one.
Coupled with another masterpiece celebration of life of another Ogboni chieftain in a track entitled Shifu Lawal Omopupa Oluwo,(Vol 6) with the cadence of his celebration of the edan, an insignia of Ogboni people and the masterly infusion he made of the music and dance of the Ogboni into this particular track, critics come to the conclusion that Omowura was himself a member of the cult.
INCESSANT ENMITY WITH OTHER MUSICIANS
Omowura picked quarrels easily with fellow musicians of the time as ferns are picked in a plantation. He was known to have at one time or the other feuded with Dauda Epo Akara, Ayinde Barrister, Haruna Ishola (whom he later did a track to pay tribute to as the numero unoamong musicians all over (ninu elere gbogbo agbaye pata o, Ishola mo fear e ju), among several others.
It was indeed the feud with Barrister that later served as the foundation of the prolonged musical enmity between Barrister and Kollington Ayinla, a known musical surrogate of Omowura’s. Kollington was so committed to the Omowura enigma that his first known album was used to take a swipe at Fatai Olowonyo, Omowura’s Egba kinsman who also engaged in a bitterly violent musical war of supremacy with the late Apala exponent. They were both reported to have also engaged in physical battles on several occasions. Thus, when Omowura was assassinated, Kollington not only took on the form, tenor and pattern of Omowura’s music, but inherited his adversaries too, one of whom was Barrister.
The high point for Omowura, who sang on virtually every domestic dislocation of his household, was in the late 70’s when he bought a brand new Mercedes Benz car. For this, a track entitled Merzi tun de, heralding the arrival of the musical behemoth on the music scene graced one of his albums and, of course as usual, coated with a caustic diatribe against his enemies who thought he had reached the twilight of his musical inspiration.
In fact, most of the sharp-tongued tracks in Omowura’s albums a few years to his death, were references to Olowonyo who, as it were, seemed to be well out of the class of the late musician in the trade of gutter language. For example, in a track entitled E lewure wole, Olowonyo literally took Omowura to the cleaners, alleging that the Toyota car he had just bought was acquired from the proceeds of theft of neighbours’ sheep and goats, among other pungent punches that indeed visibly hurt Omowura.
Alao Adewole, Omowura’s lead drummer, in the group’s next album, had to prologue the leading track with a talking drum symphonic reply to Olowonyo’s tirade, asking the world to, e wo man yi to so pe mo gbe’wure (look at this man who claimed I stole goats!). Omowura himself later came up to tell the world to cultivate a fighting arena for him and his challenger, so as to determine who was the champion in his E fa’won were sile (Volume 6). He said those poking fun at him for purchasing the Toyota did not even possess the bike of the palm wine-taper!
Olowonyo thereafter went personal in his attacks on Omowura, deriding eegunmongaji’s dark, tobacco-stained teeth and drooping lips. Stung by this jab, Omowura was said to have contacted a dentist who bleached his tobacco-stained teeth. As a follow-up, Olowonyo again did another LP where he acknowledged that indeed, Omowura had found an answer to his burnt teeth but demanded where he would find answers to his flabby lips. In a solemn, escapist reply, Omowura then told Olowonyo that he who had found favour in the sight of the world, the world would in turn overlook his inadequacies (eni aye n fe o larun kan lara).
Rumours had it that, frustrated at this barrage of mud-slinging, Omowura had eventually gone talismanic against Olowonyo, culminating in his popular track, A ti fi’koko de won monle (I have shrouded his essence in a black pot), which fans saw as a spiritual binding of Olowonyo, who, thereafter, even after Omowura’s death, had hardly produced an album, almost forty years after. Such was the nature of the musical supremacy squabbles of the time. A few years before his death, Omowura had gone to observe the holy pilgrimage in Mecca. It was said that it was during this pilgrimage that he and Olowonyo decided to mend fences.
Omowura also, along the line, feuded with and sang to abuse his lead drummer, Adewole, in a track entitled Nibo lowa ta o ri lode? (Vol. 15) where he urged Adewole to send an application to him to become his cook rather than attempt to establish another musical outfit. He even claimed that the LP Adewole managed to produce was so inferior that it could not be marketed, necessitating him hiding the sleeves underneath his agbada in shame. Omowura, however, later celebrated the resolution of the rift in a track entitled Ipari ija Ayinla pelu Adewole (Vol 18) while blaming his enemies for the prolongation of the tiff and their desire to have it fester.
Omowura’s classic tribute to Yusuff Olatunji after the demise of the respected musician is considered today as, not only a strong philosophical composition unique only to Omowura, but equipped with all the trappings of a human quest to know the logic of death’s strike. Omowura wondered, for example, in the vinyl, how, with the famed resistance and melodious goje flute of Olatunji, death could be so callous, unfeeling and insulated from good rhythms that it could ever pull down a big mansion that the death of Olatunji represented to the music world.
AYINLA OMOWURA’S UNTIMELY DEATH
This version of his death by Onigegewura continues:
Baiyewunmi was Ayinla Omowura’s band manager for many years. He was Ayinla’s dependable Man Friday. He booked his shows, arranged his programmes and was also responsible for keeping the band’s money. In at least two albums, Ayinla sang his praises, even if fleetingly.
Then the bubbles burst. Ayinla accused Baiyewunmi of fraudulent accounting. Nuhu Ribadu must be in elementary school at the time. There was no EFCC to report him to. Baiyewunmi was summarily summoned to Itoko in Abeokuta by the Emperor of Music. Perhaps scared of Ayinla’s fiery tongue (or afraid of the famed Magic Ring), Baiyewunmi, the embattled band manager refused to appear in court to show cause. Egunmogaji declared him a wanted man. Everyone in Abeokuta began looking for the estranged Baiyewunmi. Had he fled Egba to Lagos? Someone claimed to have seen him on his way to Cotonou. Another claimed he was in Ibadan arranging some boys to rival Ayinla as Apala Musician. And there were reported sightings in Kano, Enugu and Kafanchan. But no one reported seeing him in Abeokuta.
Where was Baiyewunmi! Of course, Baiyewunmi was in Egba Alake. He was not even in hiding. In Yoruba land, name – whether given or adopted – is usually instructive. Omowura was the golden child of Apala music. Baiyewunmi loved good life. And good life loved him. And that proved to be fatal!
Ayinla Omowura had just finished composing another blockbuster album in his head. He had a legendary reputation for not writing his songs down. Before he became a professional musician, he was a motorboy and later a driver. He plied Abeouta-Lagos Route. It was said that Ayinla would sing non-stop from Egba to Lagos on his trips. He was humming his new songs whilst been driven in his King of Road, a brand new Mercedes Benz. It must have been the mental exercise, Ayinla’s throat began itching for something stronger than cold water. Alhaji Costly directed his driver to stop at a beer parlour for the much needed refreshment. Like the King he was, Ayinla stepped out of his car majestically. He was followed by the driver and two of his bandboys who were with him in the car. Egunmogaji! People hailed the maestro. He waved at them. He was wearing his magic ring.
Apparently, Ayinla was not the only one who needed a drink. Seated comfortably in the bar and enjoying himself was no other person than Baiyewunmi himself! Baiyewunmi! Ayinla saw Baiyewunmi! Baiyewunmi saw Ayinla! Two elephants met! “Lo pe Olopa fun mi ni Eleweran! Oju Ole re!” (Go and call me policemen from Eleweran, this is a thief) Ayinla ordered his driver to run to Eleweran to fetch police so that Baiywunmi, the ‘thief’ could be arrested.
Police ke! Baiyewunmi stood up immediately. The bar became tense. Everybody in the bar knew everybody. Baiyeunmi was not afraid. It could have been Dutch Courage. He took another sip at his beer. He placed the heavy mug back on the metal table. “Hadji Costly! Oro yi ko le to bayi.” He addressed his former boss with the endearing name he knew Ayinla loved. Omowura was unmoved. “You are sleeping in Eleweran tonight! Ole!” Seeing that entreaties and pleas would be futile, Baiyewunmi weighed his options. He decided to bolt.
Ayinla was blocking the entrance, but not totally. His medium frame was not enough to stop a determined band manager. He took on Egunmogaji headlong. Ayinla was not a former driver for nothing. He swiftly stepped aside. He lunged at his attacker. He caught hold of his cloth. Baiyewunmi was caught like a spider. Anigilaje smile triumphantly. What happened next was as surreal as a scripted movie. Baiyewunmi was locked in Ayinla’s tight grip. Though his hands were free, Ayinla held on to his cloth tightly. Police would soon be here! Ayinla beamed at his quarry. It must be the word ‘Police’ that Baiyewunmi heard.
He staggered back to where he was drinking, dragging Ayinla with him. His hand caught the handle of his beer jug. In a moment, he struck Ayinla on the head with the now empty but heavy mug. Ayinla collapsed like a shot antelope. Baiyewunmi didn’t wait a moment longer. He fled. Omowura felt the wetness of his head. He raised his right hand to assess the damage. His hand was soaked in blood. (Anti Wura’s account was accurate in this regard.) Ayinla began to chant incantation from one of his albums. Bi iku ba n pa won leworo leworo, ki e ma ka temi mo won (If death was killing them by the dozens, my death will not be included).
His two boys took him to the hospital. Ayinla must not die! Music must not die! Doctors battled to save the life of the musical genius. People stood outside the hospital praying ceaselessly. Muslims, Christians and Traditional worshippers cried to the heavens.
Cock has crowed. Eagle has flown away. Ayinla Omowura is gone! Baiyewunmi was arrested and charged with the murder of Mr. Waidi Ayinla contrary to section 254(2) of the Criminal Code. The trial judge was Mr. Justice Owolabi Kolawole of the Ogun State High Court (later OFR and later, Justice of Court of Appeal).
Medical evidence was presented. The cause of death was certified to be cerebral shock resulting from a fracture of the skull associated with a contortion of the brain as well as well as large intracranial haemorrhage consistent with the deceased having been struck on the head with a heavy object. Big Grammar! In a layman’s basic English, Ayinla’s head was cracked with a jug. Simple!
In his defense, Baiyewunmi denied striking Ayinla. He claimed that after Ayinla grabbed his cloth, Ayinla began to tremble all over and then collapsed. His Counsel argued that the evidence of the prosecution witnesses contained such contradictions as to make it unreliable. Counsel also argued that if it all Ayinla was attacked, it was in self-defense. Case adjourned for judgment. The whole of Nigeria waited with baited breath. Rumours began to circulate. Someone claimed that Ayinla had woken up miraculously! It was also claimed that Baiyewunmi had disappeared from prison. Someone said in far away Ile-Ife that Ayinla killed himself.
The Courtroom was filled to the brim on the day My Lord Justice Kolawole was to deliver the judgment. The judgment took the whole of one hour. His Lordship held that Baiyewunmi had to be taken as having intended the natural and probable consequence of his act, which was that Ayinla would suffer grievous harm as a result of the blow to the head. At this point, Justice Kolawole looked up from his record. There was pin drop silence in the court room. Baiyewunmi stood in the dock with his head bowed. Counsel for prosecution and defense watched His Lordship intently.
The judge turned another page and continued: “In coming to my conclusion, I only need to say in the words of Apostle Paul in his letter to the Corinthians at chapter 11 verse 29: ‘For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself…The accused eateth and drinketh unworthily; he eateth and drinketh damnation to himself.”
Baiyewunmi was therefore found guilty of the murder of Alhaji Ayinla Waidi aka Ayinla Omowura, Egunmogaji of Egbaland, Anigilaje, Alhaji Costly! Baiyewunmi was sentenced to death accordingly.
Critics also locate the incident of his death in his perceived over-indulgence with violence and belief in the rescue potential of the talisman. An unconfirmed account of his death says that Ayinla Agbe’japa Oba – the Tortoise Priest of Oba, a section of Egbaland, whom he paid obeisance to in virtually all his albums; whom he, in one of his tracks, annoyingly equated with God by ascribing some omnipotent epithets to (Ogbagba ti n gba ara adugbo lowo ewu!) – who was also his spiritual consultant and advisor, his babalawo, had warned him of an impending bloodbath that week and forbade him going out for any musical show. Sure that danger only lurked at a musical engagement, Omowura had reportedly refrained from honoring any show that week but had gone out, this particular evening, with a friend to a beer parlor for relaxation.
CONCLUSION
Despite his talent and inspiration, Omowura was blessed with a crop of equally talented composers who made his job of singing a lot easier and he acknowledged their composition in his songs. Men like Bashir Igbore, Razaq Tuntun, Aremu Orifogo, Ateni Se Mess and others acted as guiding spirits to Omowura and he generously and liberally tapped from their compositions, with acknowledgements.
In spite of his limitations and foibles, Omowura remains a great musical beacon in Yorubaland and the eternality of his advocacies and evergreen texture of his songs are beginning to be seen by a Yoruba world that shut its mind off his melody, musical scholarship and social criticism, simply because of his low class, illiteracy and obsessive identification with the rejects of society.
SOURCES
Dr. Festus Adedayo, TwelveStones Media, Accessed on 7th of July, 2019.
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