THE IWOFA SYSTEM IN YORUBALAND AND THE LAWS THAT WAS REGULATING IT
The term Iwofa has no equivalent in English. It denotes one who serves another periodically in lieu of the interest on money lent. In short, it is one in service for interest. It has been mistranslated a “pawn” by those who fancied they saw a resemblance to it in that system, and are trying to identify everything native with those that are foreign, and consequently, as in other similar cases, much mischief has been done thereby.
The Yoruba man is simply shocked to hear of “pawning” a man as is done with goods and chattels; to pawn in Yoruba is “fi dogo” which term is never applied to a human being. It has also been compared to slavery by those ignorant of the legal conditions ruling the system; but an Iwofa is a free man, his social status remains the same, his civil and political rights are intact, and he is only subject to his master in the same universal sense that “a borrower is a servant to the lender.”
Iwofas are held quite distinct from slaves; the verbs applied to each system mark the distinction e.g. “ra” to buy is applied to a slave, “ya” to lend or engage (a hand) to an Iwofa; consequently, you can buy a slave, but engage an Iwofa or serviceman. The derivation of the term is probably from “Iwo” the entering into, and “Efa” a period of six days; hence an Iwefa is one who enters into a recurrent sixth-day service.
The Iwofa system is a contract entered into in the presence of witnesses called “Onigbowo” i.e. sponsors, the money-lender is termed “Oluwa” i.e. master, and the worker Iwofa, i.e. a serviceman. It is a legal transaction recognized and protected by the laws of the country. Whatsoever the amount of money lent, it is the law that the service rendered goes for the interest, and only the principal is paid back whenever a payment is made whether after a few days or after many years.
An Iwofa may be a man or a woman, a boy or a girl, and the laws for each differ accordingly. Iwefa lives in his own house and plies his own trade, but he is required to clean a piece of land equal to 100 yam heaps or an equivalent in his master’s farm once a week, the Yoruba week consisting of five days. The people being mainly agricultural, farm-cleaning is the work of their daily life and is the recognized ordinary system of labour.
Cleaning three hundred heaps is the ordinary amount of an average man’s daily work, consequently, a strong man often found it possible to work in three different farms on the same day, for different masters, or to do three week’s work at a time in one farm, and have 14 off days at a stretch, in which he is free to follow his own trade without interruption. Special arrangements can also be made if a longer period is desired, but the Iwefa is bound to make up for the number of days lost.
This is the original law, but it is subject to slight modification or variation in various places, according to the local value, or the amount of money lent; e.g. amongst the Egbas, a whole day’s work is required instead of a morning’s work. But whatever modification of the original law is made in any particular locality, the law for that tribe is always fixed by the authority, and never subject to the whims and caprice of an individual money-lender.
The master is to treat the serviceman as his social rank demands, he mingles freely with his equals in the house or in the field as a member of the household. A kind master often allows him his breakfast before he quits the field although he is not bound to do so, and if a master is too exacting or disagreeable, he may be changed any day without any previous notice, once the money lent is paid back in full.
Where the master is a great chief or a rich man, the serviceman may live under his protection and own him his feudal lord; hence some men never troubled themselves to pay back the money, but may rather incur further obligations, being safe and free under the protection of a great name. Some men there are, who are better able to do another man’s work than their own. An Iwofa is never subject to punishment physical or otherwise, if he fail in his weekly service, the sponsors are called upon to make good the deficiencies.
An Iwofa differs from a slave in that a slave must live with his master, an Iwofa in his own house. A slave can be compelled to work for his master every day, an Iwofa for a limited amount of work for half a day in the week, and that not by compulsion but from obligations of honour. A slave can be punished, an Iwofa cannot be. A slave has lost his independence and political rights, an Iwofa retains both. A slave has no one responsible for him, an Iwofa has two at least. In fine an Iwofa can go and come as he likes, a slave cannot.
For women, the same law holds good generally but with some modifications on account of their sex; they work generally as char-women once a week, and have a meal in the house before returning home. In some cases, they may live among the womenfolk in their master’s house, carrying on their own work, and lending a helping hand in the housework and in harvest time do their own share of the day’s work in the field along with the other women.
Some are engaged in trade, in which they sell for their master at the same time, and bring him the proceeds of his own articles as the allotted service rendered. When the trade is done in the home market, payments are made every nine days which are market days; when out of town, at the return of the caravan. If a servicewoman is tampered with by the master, the money is thereby considered absolutely paid, and the debt discharged.
If forced against her will, not only is the debt cancelled, but he is also liable to prosecution and heavy fines besides to be paid both to the woman’s husband as damages and to the town authorities as court fees. If a young unmarried woman is tampered with, not only is the debt ipso facto discharged, but the master has to repay the fiancéall the money he has spent on her and also a betrothal “dowry” to the parents besides.
If the matter is not arranged amicably and the case has to go before the town authorities, the master has to pay, and heavy fines are inflicted on him. Often has a rich man been reduced to poverty by this means and consequently they are always very careful. If a betrothed girl becomes marriageable whilst in service and her fiancéwishes to get married at once, he has only to pay back the loan and lead his intended bride away.
A woman cannot be married whilst doing service work. A boy or a girl in service has to live entirely with the master or mistress as a domestic servant, inasmuch as their services are not worth much and they have to be trained besides, and the parent or whoever placed him there is supposed to have his whole time to ply his trade and withdraw his child as soon as possible; therefore, the boy must give the master his whole time whatever that may be worth.
The master is bound to feed him but not necessarily to clothe him, although many kind masters do that as well. They have a fixed time to visit their parents, usually once a week. The boys generally tend horses and run errands, and the girls engage with the house-wives in domestic affairs. They are always with the boys and girls of their own age in the family. The law protects such children very strongly.
If the child refuse to stay any longer with the master or mistress for any cause whatever, they are never forced against their wish, but the parent or guardian must provide a substitute, or perform himself the weekly task. If a child die during his or her service, the master must prove to the satisfaction of the parents and (if need be) of the town authorities that it was not due to any act of carelessness or neglect on his part and that he provided ample medical aid for him.
The troubles accruing from young Iwofas are often a deterrent to the acceptance of them for service; some folks would expect and demand more comforts for their children in service than they can provide for them at home. Marriages and funerals are the two great causes of money borrowing. But this system is not limited alone to the business of professional money-lenders, it enters much into other transactions of their everyday life.
The system of engaging domestic servants for service with a monthly wage is unknown in this country, the Iwofa system is what is resorted to for that purpose. A parent will even put his child into service that way when there is no debt to pay in order to train him into habits of discipline and industry, and return the money when they feel that the child has been sufficiently trained. Some would do so and put the money into trade and when satisfied with the profits made, return the principal and bring the child home.
The Iwofa system is used also for an apprenticeship. A man who wants his son to learn a particular trade would put him under the craftsman for the purpose, and obtain from him a certain amount of money; the master, wishing to get his interest out of the boy will see that he learns speedily and well, so as to be of some use to him. In this way, both are benefited. A chief or a well-to-do gentleman with a wild and unruly son whom he wishes to tame, or who is indulged at home, would also resort to this method for training and discipline.
In such a case the boy will remain with such a handicraftsman until he is able to earn his own livelihood by his craft, then the money is paid back and the boy returns home. This method of lending money is the only one known for investment and is therefore resorted to as their banking system. So, the Iwofa system may be regarded as one and the same time as one for banking, apprenticeship, and domestic service.
Since the establishment of the British Protectorate, there has been more than one attempt made to abolish the system as a “species of slavery” and it was successful as we don’t really have the Iwofa System again in Yorubaland. The Yorubas themselves never at any time regarded the Iwefa system as slavery; to so regard it must be due either to an ignorance of the laws regulating it or because an exact equivalent cannot be found in any European system.
Reference
Samuel Johnson; The history of the Yorubas, Lagos, CSS Limited; 1921; pg. 126-128
With sons and fathers bears an inexplicable connection and imprint of a father that will forever remain on the son. A son will always replicate the greatness that has been instilled in him by his father; this is the case of Dele Paimo.
Chief Lere Paimo MFR remains a titan who has distinguished himself as a remarkably talented actor for the last 60years. Eda Onile Ola is indisputably a fulfilled man that has successfully instilled greatness in his first son, Dele Paimo.
Unknown to many, Dele Paimo is a sublimely gifted international gospel singer. His voice is beautiful and sonorous, sounds like sun birds and bees. It’s rare to find a male with a soprano voice like his.
Growing up in Ibadan, the capital city of Oyo State, Dele Paimo started singing as a small boy. He eventually joined the choir in his church at a very tender age and never stopped singing since then. Singing became his passion and it propelled him to become a professional singer.
He created his first gospel album, “Fullness of Joy” in 2008 and he kept the flag flying by spreading his tentacles and also improving in his passionate profession of gospel songs. No doubt, he is focused and determined to make a great a great name in his chosen career.
By the time he decided to release his second gospel album in 2015, he decided to take it a step further by going as far as South Africa and Ghana to shoot the album titled “End Time”.
Talking about his relationship with his father, Dele Paimo mentioned that his father is the most supportive and understanding man anyone could ask for. He said Chief Lere Paimo MFR always encourage him to be optimistic and be of good repute by telling him to remember the son of whom he is in all his endeavours.
By default, many people just assume that his life would be a smooth one as the first son of a veteran actor but contrary to that opinion, he had his silent battles which made it impossible for him to proceed to the university after graduating from Loyola College, Ibadan.
He disclosed that what inspired him to pursue his passion was the positively inclined people in his life who kept advising him not to give up, especially his lovely wife, Mrs. Grace Paimo. Asides the kind words of encouragement from people, he mentioned that his voice also gives him confidence that he’ll make it in his chosen profession.
Dele Paimo decided to face music professionally at the completion of his secondary school education. As mentioned earlier, In 2008 he released his first album titled “Fullness of Joy” featuring his dad, Chief Lere Paimo MFR. The Album which was released and marketed by S.T Omoola Records has three tracks namely:
Praise
Jesu mi
Aleselewi, Alewilese
In 2015, he raised the bar higher by recording his second album; which was shot in South Africa 🇿🇦 and Ghana 🇬🇭. The album titled “End Time” has six tracks namely:
Opin Aye
On the last day
The lord has set the task before me
God’s will
Igbeyin Aye de
Source of my life.
Dele Paimo is currently working on his third album titled “Glory” and it promises to be the apex of apexes, the best of the best and the primus inter pares (first among equals).
Dele Paimo is a great dancer like his father. When he isn’t singing he can be found in the kitchen preparing tantalizing recipes or reading books. Asides cooking and reading, he has a sagittarius personality which explains why he loves to travel and having adventurous experiences. He visits beach to relax, reflect and enjoy the cool breeze of the sea.
Before I conclude, let me also ask you all if you are ready for Chief Lere Paimo’s first son on your television screens. Dele Paimo intends to step in his father’s shoes by carving a niche for himself in the movie industry the way his father, Eda Onile Ola did. As you wait in anticipation for his third album, Glory; also anticipate for his first movie titled, “Irinajo Eda”. The movie is going to be epic, trust me.
Evang Dele Paimo with his wife, Mrs. Grace Paimo
Evang Dele Paimo got married to his sweetheart and fellow indigene of Ogbomoso, Mrs. Grace Paimo in 2016. They are both living happily in Ghana with their kids.
What is all this fuss about the hierarchy in the land of Oduduwa, if I may ask? I read of two abortive attempts to settle the confusion. Now, the dissident group will be ostracized by other sons of Odu’a and their sympathizers from Wadai.
A boycott will hurt, very much so; but will it resolve the real issue? There can be no order until the obas return to the path of truth.
For the moment, let me turn over to you, extracts from the Government Gazette of 28 February, 1903, revealed that there was a dispute between the Akarigbo of Sagamu and the Elepe of Epe as to the latter’s right to wear a crown.
The then governor, Sir William Macgregor, sent his special hammock to Ooni Olubuse I (father of the late Ooni Okùnadé Sijuade, Olubuse II), to carry him from Ife to Ibadan from where he took a train to Lagos.
At the council meeting, Sir Macgregor told the Ooni that “he had received a telegram from the Alake of Abeokuta who requested to be advised of the time the Ooni was leaving Lagos for Ife. The Alake expressed a desire to arrange to meet the Ooni outside the walls of Abeokuta in order to pay him respect.”
The governor then informed the council of the purpose of the meeting – “the crown case of Elepe of Epe.”
The Gazette continues: “But before introducing this question, His Excellency informed the council that he had heard with great sorrow that the great town of Ogbomoso was burnt and that 60 persons, including the Lemomu, perished in the conflagration. The governor had sent to the Baale to express his sorrow and also 100 pounds for distribution among the people in their distress.”
Having heard the main question, the Ooni was reported in the Gazette as saying: “A man should speak only what he knows to be true. Only the Akarigbo and the Awujale have the right to wear crowns; even if the Akarigbo is a chicken, he is the head of his government and is entitled to wear a crown”.
But the Akarigbo and the Awujale had their crowns originally from Ife. I had only been a few days as Ooni before the present Akarigbo was installed. To knock out the claim of Elepe, the Ooni went on. Besides Akarigbo and the Awujale, I do not know of the rights of anyone else in Ijebu to wear a crown. No one on the face of the earth has power to give the Elepe of Epe a crown, unless the Ooni of Ife. Even the Alake of Abeokuta has not this power.
“THE ALAKE OF ABEOKUTA AND THE ALAAFIN OF OYO HAD THEIR CROWNS ORIGINALLY FROM THE OONI OF IFE”.
The following are the rulers to whom crowns have been given by the Ooni of Ife:
“The Alake of Egba (Abeokuta), the Olowu of Owu (Abeokuta), the Alaafin of Oyo, the Oba Ado, the Osemawe of Ondo, the Awujale of Ode (Ijebu), the Alara of Ara, the Ajero of Ijero, the Orangun of IIa, the Owa of Ilesa, the Alaye of Efon, the Ore of Olure, the Akarigbo of Remo (Ijebu), the Alaketu of Ketu, the Elekole of Ikole, the Olowo of Owo, the Ewi of Ado, the Oloko of Oko (Abeokuta) the Alagura of Agura (Abeokuta)”.
This piece settles a number of issues which the sons of Oduduwa must now reconcile in present day events in Oduduwa land. Well, the Gazette goes on: “The Ooni further explained that on the occasion of original assignment of a crown, a fee of 50 pounds (then one hundred naira) at least was paid to the Ooni of Ife. This fee was demanded only from the first ruler of the territory for which the crown was assigned. His successors are not again called upon to pay the fee.
“But each new ruler on succeeding his father is required to announce his assumption of the crown to Ife, and at the same time to send presents and offerings for an auspicious reign.”
Some great rulers, for example, the Alaafin of Oyo on succeeding to the crown, paid over again and the fee due to the Ooni of Ife. The Ooni also stated that some rulers sent him annual presents, and he showed the council the horse-tailed staff which was sent to him by the Alaafin of Oyo”. The last ruler that paid for his crown to the Ooni of Ife, was the Akarigbo of Sagamu.”
The governor asked the Ooni whether the Elepe could be permitted to wear a crown if he now paid the 50 pounds. The Ooni replied that all crowns are hereditary and that a man could not wear a crown. The power vested in the Ooni of Ife was to confirm the title to the right. All crowns are hereditary.
There was in 1931 another dispute, this time it was over the seniority of the Ooni over the other obas and chiefs and there was also the issue of seniority as between the Alaafin (then called the Oloyo) and Oba of Benin (then called Oba Ado).
The senior district officer, Captain HLM Butcher, sent minutes to the then commissioner, Western Province, in which he said, among other things:
“I have discussed this with several chiefs and old men in various places and the evidence seems to me to show clearly that the Ooni of Ife is the leading Yoruba chief.
CAPTAIN BUTCHER ALSO TOLD US: “THE OBA OF BENIN CALLED OBA ADO IS THE SECOND, WITH THE ALAAFIN CALLED OLOYO THE THIRD.”
He added for good measure, there is no definite order of precedence for the other oba. I have never heard that the Oba of Benin recognized the suzerainty of the Alaafin 300 or 400 years ago. I can see no reason why he should, as he was nearly always, be the more powerful of the two.” You can interpret or misinterpret these extracts, but the truth is contained in them.
Extracts from Ooni of Ife in Yoruba History by Dele Awoyinfa 1992 (Pages 67-71)
On the 23 February, 1903, the Ooni of Ife travelled to Lagos at the invitation of Governor William Macgregor and was lodged in a mansion at Tinubu Square, Lagos.
On the following day, the governor met the Ooni of Ife and informed him that the purpose of the invitation was to have direct evidence from the Ooni of Ife as to who among the Obas of Yorubaland were entitled to wear a crown.
The Ooni was scheduled to address the newly constituted Native Council which was divided on the issue as to whether a particular Chief at Ijebu was entitled to wear a crown. The Ooni’s statement of tradition was preceded by the customary greetings which included this passage from the Government Gazette of 28 February 1903.
The Ooni of Ife also said that it was only out of respect for his friend the Governor that he had broken through the tradition of the country and had come all the distance.
Kabiyesi, the Ooni added that the other chiefs, when they heard of his departure from Ile-Ife, left their palaces and were living outside the walls and there they would remain until the returned, even the Alaafin of Oyo was now living outside the palace.
The above was good example of rigid observation of traditional protocol by the Obas of Yorubaland who regarded themselves as the sons of Oduduwa (the Ooni of Ife). What it amounted to in tradition was the silent message of the governor in Lagos, that none of them would cooperate with him until their father returned safely to Ile-Ife.
Living outside the palace, meant that life in the whole community was paralyzed. If an Oba for reason of tradition, had to stay outside his palace, all his chiefs and his Baales in the villages would do the same thing and all the Arabas (Chief Priests) would be busy making sacrifices to the 401 gods of Yoruba tradition. All markets in the towns and villages would cease to function normally.
The return of the Ooni would be greeted by gun salutes and jollification throughout the empire, all markets will resume normal commercial activities and each monarch will travel to Ife to pay homage and act as communication link between the subjects of each Kingdom and the Ooni, as to what transpired in Lagos.
Governor Macgregor acceded to the request of the Ooni that no member of the native council could behold him face to face during the meeting and so, it was the voice of the Ooni that the meeting heard, as no inferior monarch or subject could behold the countenance of the Ooni without unpleasant consequences.
After giving the names of those entitled to wear beaded crown, the following testimonies by members of the council were recorded at page 167 of the Government Gazette of 28 February 1903.
Kasumu Giwa: Our fathers have told us that the Ooni of Ife has the power to issue crowns to the rulers of Yoruba.
Sufianu: If a crown does not come from Ife it is a worthless thing.
Sunmonu Bashorun: It is the Ooni who gives crowns to all the rulers.
Oshonisi: (Chief native doctor): We cannot go beyond the Ooni’s statement.
Bale of Ebute-Metta (Egba): I stand by what the Ooni says.
Seidu Olowu: It is a truth widely known in Yoruba that the Ooni gives crowns. I am on the side of Ooni.
Ogbogun: It is well known that only the Ooni can issue crowns. Ife is the cradle of our race. All power and authority come from Ife.
Brimah Edu: If the Ooni had not come, we would all have talked nonsense.
Chief Musa Bababiokun: I agree with the Ooni in all what he said.
Chief Ashogbon: I agree with the Ooni.
Chief Soenu: All the rulers in Yoruba have their crowns from the Ooni.
Chief Ojora: It is a wonderful thing to see the Ooni at Lagos, Ooni is right.
Chief Aromire: His Excellency has done a great thing in bringing the Ooni down to Lagos. This is a wonderful thing. We never expected it, the Ooni is our greatest authority on the subject.
Chief Obanikoro: The Ooni has told us many important things today, which we never knew before. The Ooni is the only authority on the subject and we abide by his decision.
Chief Eletu: We are much thankful to the Governor for inviting the Ooni of Ife to Lagos.
On 20th July 1903, government minute from Ibadan confirmed that “The power of the Ooni to confer crowns is universal and unique in Yorubaland”. In 1984, the late Akarigbo of Remo, Oba Moses Awolesi Erinwole II, received the late Ooni of Ife, the Arole of Oduduwa, Oba Okunade Sijuwade, Olubuse II, in his palace at Sagamu.
In his welcome address, the Akarigbo who was over 90 years old at the time, declared that Oba Sijuwade who was considerably younger, was his father. He told his people that his father had arrived “Baba ti de”.
In 1932, by a letter dated August 11, the then Awujale of Ijebuland wrote to the Ooni of Ife referring to him as “Dear father” and a most cordial reply of 17 October 1932 from the Ooni referred to the Awujale as “My dear son”.
In 1937, the first conference of all Obas of Yorubaland held at Oyo, The Ooni of Ife presided. In 1938, the second conference was held at Ife, the Ooni of Ife presided. In 1939, the conference was held in Ibadan, the Ooni of Ife presided.
In 1940, the conference of Yoruba Obas was held at Abeokuta, the Ooni of Ife presided. In 1941, the conference was held at Ijebu-Ode the Ooni of Ife presided.
In 1942, the conference was held at Benin City the Ooni of Ife presided. It was the custom at the conference for the Ooni of Ife to sit in the east and the other Obas on his right and left.
The governor sat in the west with members of his staff, the governor would depart with his entourage and the Ooni would take control. The Royal dynasty of Yorubaland extends to Benin Republic, Warri and other parts of the world such as the Akoos, of Sierra Leone and the Bahians of Brazil.
In the United States of America, a strong “resorgimento” in African culture and tradition has identified itself with Ife. When the late Ooni of Ife visited Trinidad and Tobago, many Yorubas of the diaspora thronged to have a glimpse of the Ooni whom their most ancient grandmothers and grandfathers had told their grandchildren was the custodian of the primordial mystical powers of the Yoruba race to which they belong.
Some of them in reverence kissed his toes. In Cuba, the great Fidel Castro himself gave a rousing welcome.
Extracts from “Ooni of Ife Through Time” An Exhibition of Ife King list (A publication of the National Museum Ile-Ife Osun State Nigeria 20th November 2000, Pages 8-9 ORANMIYAN THE 6TH OONI OF IFE
Oranmiyan, the youngest son of Oduduwa was said to have lived between 1200 and 1300 A.D.
He was a great warrior and the husband of Moremi, the great heroine of Ife. The present day Benin dynasty was said to have been founded by him when the people of Benin sent to Oduduwa for a king to rule over them.
Oranmiyan was sent and when he got to Benin, he organized and established a system of government as obtained in Ife. He married one of their daughters who gave birth to Eweka who became the first Oba of the present day Benin dynasty.
Oranmiyan having completed the task left Benin and settled at Oyo where he also left a son, Ajaka on the throne as the Alaafin of Oyo.
Thus, Oranmiyan was the only Ooni of Ife who had the honour of crowning two of his sons as the Oba of Benin and the Alaafin of Oyo respectively.
Extracts from Guardian Newspaper Friday 30th January 2009 “Politics Page” HOW A NEW YORUBA LEADER WILL EMERGE, BY LATE OBA OKUNADE SIJUWADE
The Ooni spoke extensively on the political history of the Yorubas with particular reference to the raging leadership tussle between some prominent Yoruba Obas, especially in Oyo State where the Alaafin of Oyo, Oba Lamidi Adeyemi, the Olubadan of Ibadan, Oba Samuel Odulana and the Soun of Ogbomosho, Oba Jimoh Oyewumi, Ajagungbade III who have locked horns over some issues of Obaship supremacy.
Recalling the bickering between him and the Alaafin over the headship of the Council of Obas in the old Oyo State, the Ooni said contrary to beliefs in many quarters, the creation of Osun State from old Oyo State by the Babangida military administration in 1991 has nothing to do with Alaafin’s attempt to make the chairmanship seat of the then council of Obas rotational between him and the Alaafin.
Going deeper into the 19th century history of the Yorubas, the Royal father said the Oyo Empire which Alaafin is still hanging on to is no longer in existence because it collapsed and disintegrated in September 1793 under the Alaafin Aole and that the Alaafin also lost his beaded crown with fringe benefits during the episode and the crown was never re-consecrated by Ile-Ife up till today.
For Alaafin to be claiming to be number one Oba in Yorubaland is a taboo which his fore bearers never attempted to do because they knew it would be an abomination, he stated. On the current raging crisis that is rocking the Oyo State council of Obas, the Ooni said he had been approached by millions of Yoruba people in Nigeria and abroad on the need to intervene, stressing that his stand at this moment is to make sure that there is peace.
The Royal father added: “But honestly speaking, the Olubadan crown has nothing to do with the Alaafin of Oyo, Oba Lamidi Adeyemi as the controversy has finally settled and laid to rest in 1976 at a meeting between the then governor of old Oyo State. Maj. Gen David Jemibewon and the late Ooni of Ife, Oba Sir Adesoji Aderemi who was the chairman of council of Obas at that time and himself, then as Prince Okunade Sijuwade in attendance.
He said: “I was actually approached by my friends from Ibadan, including Late Chiefs Lekan Salami, Adisa Akinloye, S.O Lanlehin, S.L Durosaro and late Oba Adeyemo to return home from London to support the then governor at the special meeting which was very short and precise because of Ibadan’s historical background and affiliation to Ile-Ife.
As the first founder of Ibadan, Crown Prince Adio Lagelu was a direct son of Ooni Luwo Gbagada who had a beaded crown with fringe benefits sent to settle in Ibadan in 1401AD.
According to him, Ibadan has always been the political headquarters of the Yoruba people where the late Papa Obafemi Awolowo served as the first Premier of the defunct Western Region followed by the late Chief S.L Akintola and it was also from Ibadan the first African governor in person of the late Ooni, Oba Adesoji Aderemi emerged followed by late Chief O. Fadahunsi.
The matter of the Soun of Ogbomosho, he added also came up at the special meeting with the governor and it was settled. But what people may not know is that the mother of the first Alaafin was Ibariba Aishatu and the first Alaafin Ajaka served in Katunga where the Ibaribas originated from and the first wife of Alaafin Ajaka was the senior sister to the progenitor of Soun’s dynasty and their crown has been settled with Ajaka’s dynasty long before 1600AD through his wife.
This, according to him was why it was easy for Oba Soun Luwusi in 1832 to instruct his Baale Oja in Ogbomosho territory to settle Prince Atiba and the remnants of the Oyo people when they were exterminated from their home base to where is now known as Oyo Alaafin (Ago-Doyo) through his subject Baale Oja, the father of Ashipa in 1832.
The history of northern Yoruba, the Ooni noted cannot be complete without the “Ibaribas” and “Nupes” and as a matter of fact, there are some other traditional rulers wearing beaded crowns with fringe benefits who must be able to stand tall at all times.
These are the Aresa, Olugbon, Onipetu, Olukoyi and a few others in the part of northern Yoruba area who should be able to settle their differences whenever the need arises even though they have been handicapped because they have been ravaged by the Fulani Jihad war when they nearly lost everything they had.
Compass Newspaper Thursday August 21st 2008, Page 47 – OPPOSITION MOUNTS OVER IYALODE YORUBALAND TITLE
Monarchs, Fasehun, Olajide, others kick
Traditional rulers and some Yoruba leaders have kicked against the proposed conferment of the Iyalode of Yorubaland title on the Abeokuta industrialist and deposed Iyalode of Egbaland, Mrs. Alaba Lawson.
To them, the title to be conferred by the Alaafin of Oyo, Oba Lamidi Adeyemi, on Saturday is strange in Yorubaland and an attempt to encourage Lawson to continue disrespecting the Alake of Egbaland, Oba Adedotun Aremu Gbadebo.
Although Oba Adeyemi had explained that he chose to honour Lawson for her contributions to industry and commerce, some of the people who spoke to the Nigerian Compass on the matter expressed shock that “some Obas are bastardizing the Yoruba culture by creating artificial titles, thereby contributing to the disunity in Yorubaland.
From the Vice-Chairman of Osun State Council of Obas and Olojudo-Alayemore of Ido-Osun, Oba Aderemi Adeniyi-Adedapo came a statement, a copy of which was made available to the Nigerian Compass, in which he disowned the decision of the Oyo monarch, saying he was not representing Yoruba Obas.
Let us make it crystal clear and for record purposes that the Alaafin of Oyo has no power over any title, carrying Yorubaland appellation. The truth of the matter is that whichever titles have been previously conferred carrying the Yorubaland appellation like the so-called impending one like the Iyalode of Yorubaland are fake, a ruse, null and void.
Digging into the history of the old Oyo Empire, Oba Adeniyi-Adedapo said “no Alaafin of Oyo has any superiority over any Alake of Egba, the public must not be deceived because unfortunately, Oyo Empire disintegrated since September 1793 AD under Alaafin Aole.
Founder and President of the Oodua People’s Congress (OPC). Late Dr. Frederick Fasehun told the Nigerian Compass that only the Ooni of Ife, Oba Okunade Sijuwade could make such a general conferment.
As a 73 year old man, I have never heard about any Iyalode of Yorubaland in my life. This is an entirely new thing. We have Iyalode in many Yoruba towns and villages, definitely not of Yorubaland.
If any oba confers such a title, it is very wrong, it is of no effect; it is a cheer waste of time. Nobody will respect any individual carrying such a title. Only the Ooni of Ife has the power to confer any title covering the entire Yorubaland.
To the former Secretary-General of the Yoruba Council of Elders, Dr. Kunle Olajide, it is not proper for any traditional ruler to appropriate the award of any traditional title to himself as it is bound to create disaffection among other obas.
Olajide argued that such generalized title would not command the respect of all, advising obas to restrict the conferment to their domains. According to him, the Oyo Empire which extended to Benin Republic crumbled centuries ago.
Hence no Alaafin had the power to confer any title which influence goes beyond his domain. Olajide counseled obas to always do things that will unite us instead of those that will cause more disunity.
An official at the palace of the Ooni, who craved anonymity, recalled to our reporter that when the Jagunmolu of Yorubaland title was conferred on the former military president, Gen Ibrahim Babangida (rtd) at the Liberty Stadium, Ibadan, the Oyo State capital, it was a joint decision of all the obas, who performed various roles on the occasion.
Besides, he explained that the then Ooni of Ife presided over the conferment of the Aare Onakanfo title on the late Ladoke Akintola, former Premier of the old Western Region. He expressed regrets that what the Alaafin of Oyo is doing is to encourage the woman (Lawson) to continue showing disrespect to the paramount ruler of Egbaland, Oba Gbadebo. It’s very wrong.
The official cited the example of the legal icon, Chief Afe Babalola (SAN), who was made the Aare Bamofin of Yorubaland by the Alaafin, saying “you would have noticed that in all the adverts in which people congratulated the man, all of them carried the Aare Bamofin of Oyo Empire.
The man must have told them he preferred it like that. He added; “Even the cap he wore on that day, if he had his way, he would have removed the Yorubaland from it but you know the thing must have been prepared for him by the palace”.
Extracts from NIGERIA TRIBUNE WEDNESDAY 4TH DECEMBER 2013, PAGE 3 – PROPOSED NATIONAL CONFAB SHOULD GIVE NIGERIA STABILITY, PEACE – YORUBA TRADITIONAL LEADERS, OTHERS.
Yoruba traditional rulers and leaders of thought, on Tuesday in Ile-Ife, tasked President Goodluck Jonathan to ensure that the proposed national conference gives Nigeria and its people the much needed stability and peace.
The Yoruba leaders, leaders of thought and other socio-cultural groups, including Afenifere, Afenifere Renewal Group, Yoruba World Assembly, Odua People’s Congress (OPC), Yoruba Council of Elders, Yoruba Unity Forum, among others who converged on the palace of the Ooni of Ife, Oba Okunade Sijuwade, submitted that the forthcoming national conference must provide strong platform which could guarantee peace and stability of the nation.
After a closed door meeting, which lasted for almost five hours, the Yoruba obas in a 4-point communiqué signed by Yinka Odumakin also appointed former Secretary to the Federal Government, Chief Olu Falae and General Alani Akinrinade respectively as the chairman and secretary of the Yoruba Obas and Leaders of Thought.
In conclusion, “we also express our profound gratitude to the Adimula Oodua, His Imperial Majesty, Oba Okunade Sijuwade for the initiative of calling the meeting and pleads with Kabiyesi not to relent in reaching out to all necessary constituencies to fully solidify the House of Oduduwa.”
THIS IS ILE-IFE BY OMOTOSHO ELUYEMI – A SHORT HISTORY OF ILE-IFE
Ile-Ife, Ooye Lagbo, More mope aye, Ibiti ojumo tii mowa, Oodaiye, Olori aiye gbogbo, Ile owuro.
Translated:
Ile-Ife, the city of the survivors where the dawn of the day was first experienced, Head of the whole universe, the land of the most ancient days.
The history of Ile-Ife is wrapped in a thick fog of myths and mythologies. And the above quotation aptly shows the appellations of the city. To the European foreigners during the early colonial days it was a “holy city”. To the descendents of Yoruba in other parts of the world, Ife was the original home of all things and the peoples.
To the Yoruba in Nigeria it was “the home of divinities and mysterious spirits”. To the Ife people themselves it was “Ilurun” that is, “the gateway to heaven”.
Ile-Ife and the Yoruba Nation:
Ile-Ife was the capital of the Yoruba Kingdom before the emergence of Oyo Empire. After the death of Oduduwa many of his children and grand-children left Ile-Ife to found other Yoruba Kingdoms.
Before the series of wars of the last century in the Yoruba country, Ile-Ife was the capital of an extensive kingdom. To this effect, C.H.H. Moseley, the acting Governor of the colony of Lagos in 1904 confirmed that “the Province of Ife lies adjacent to the colony of Lagos”.
ALAROYE – YORUBA MAGAZINE BACK PAGE 25TH NOVEMBER, 2013 – WHERE DID ODUDUWA COME FROM.
A man called the father of historians who lived around 484 to 424 BC (Before Christ) HERODOTUS wrote in one of his books that between 3000 and 1000 years BC (Before Christ) there were five nations in Africa and Ile-Ife was (is) one of them.
Also Reverend Johnson said all YORUBA NATIONS throughout the world traced their SOURCE TO ILE-IFE.
The conclusion from this scenario is that ILE-IFE is the only TOWN known to be HOME FOR ALL the YORUBAS and this is not in dispute whatsoever.
REFERENCES:
1. Extracts from Government Gazette of 28th February 1903 by the Late Governor of Ogun State Chief Victor Olabisi Onabanjo – “Ayekooto” (First published in his life time and post humously published again in Nigerian Tribune of Saturday 25th April 2009).
WRITTEN BY PRINCE JOHNSON
ADETUNMBI ADEMILUYI
(DIPLOMA – YabaTech, FCMA-uk, FCA)
COMPUTER PROGRAMMING, AN EXTENSION OF YORUBA’S IFA CORPUS
In the second year (200 Level) of my undergraduate days, there was Engr. Dr Alamu, the lecturer taking Logic Gates (CIT 219) at Alma Rohm every Wednesday morning. In one of his classes, he said the whole programming concept in computer science is similar to Ifa. He said the whole concept of programming was invented based on Ifa Corpus.
He was the strictest lecturer in our department as at that time so when he said those words I even hated him more. In my mind I was thinking the statement is a good explanation of his wickedness, maybe he is a ritualist; I used to think anything related to Ifa is evil.
But now, I understand what he was saying. Engr. Dr Alamu was right!
There is a thin line between Ifa Corpus and Coding, programmers are copycats of Babaláwos. Programmers write instructions/command (incantations) on Computers(Iyere-osun [powder from camwood]). Programmers write code to give instructions, Babaláwos recite odu ifa to give instructions.
Àfọ̀ṣẹ (oun tí a fọ̀ tí ó sì ṣẹ) means command/code. You write codes to give commands and make things happen. The whole concept of programming imitates Yorùbás’ Ifa Corpus.
Incantation (computer codes) can animate the entities in the computer/system and make them become whatever we want: A Signature Verification System, Traffic Controller Systems, Computer Games, and any computer/mobile application you can think of.
Opele Ifa
Computer programming is logic, see the image of opele above. The Opele (Irere) consists of eight half-nuts of the Opele tree.
Most people just assume that Babalawos invoke evil spirit to make divinations (kudos to Yorùbá actors that keeps confusing people by looking into black pots or looking into some clothes on the wall for the cause of a problem), what they don’t know is that Babalawos rely on “Ifa dida” before addressing issues brought to them.
After the “Ifa dida” the result they get from the opele which is similar to logic is then used to predict.
When a Babaláwo cast opele (ifa dida) to make divinations the half-nuts of the opele will divide side by side into two rows, four on each side. If the half-nut opens, it’s the same as “1” if it closes, “0”.
The result of the opele is what determines the odu ifa the Babalawo will recite and use in making his predictions.
That is binary or logic; the only language Computer understands.
On 27 October 2011, Pope Benedict XVI travelled to the town of Assisi to start off the inter-religious meeting. Once there, leaders from the world’s major religions gathered to pray for world peace including Prof. Wande Abimbola (Spokesman IFA and Yoruba Religion), Acharya Goswami Shri Shrivatsa (Representative of the Hindu Religion), Ja-Fri Seung (President of “Jogye Order,” Korean Buddhism), Mr Kyai Haji Hasyim Muzadi (Secretary-General of the International Conference of Islamic Schools), Professor Julia Kristeva (Representative Non-Believers), Rev. Dr. Olav Fykse intervention Tveit (General Secretary World Council of Churches), Rabbi David Rosen (Representative of the Chief Rabbinate of Israel, etc. They all gave various speeches at the event.
Prof Wande Abimbola
According to the former vice-chancellor of Obafemi Awolowo University (OAU), Prof Wande Abimbola:
Ifa is one of the orisa (divinity) of Yoruba people. It started in Ile-Ife since the beginning of the Yoruba race. We know of Obatala, Ogun, Oya, Osun and so on. Ifa is one of them but it is different because it has more extensive literature than any other divinity. All the chants of Ogun can be rendered in two volumes; like the size of a Bible.
But Ifa is versed. There are 256 odus (books) of Ifa. Each odu contains 800 stories. The first book is Ejiogbe and it has 800 stories. In all, we have a total of 204,800 stories.
That will fill the size of a large library. There is no other literature in the world that has such a volume. Ifa is the greatest heritage of Africa. It talks about everything. It is our own encyclopaedia which is held orally. It is a testimony to the fact that the human brain can retain a lot of information without having to write anything.
When Orunmila or Ifa was alive, he had two eyes in the front and two at the back. A Babalawo will cast and see everything that will happen to the client. It is completely scientific.
It is different from being possessed by orisas like a Sango or Osun priest. After feeding and dancing to those orisa, they can possess you and you will start saying what they ask you to say. Babalawo does not function like that. He uses verses of the odu that he casts.
Ifa is the greatest African gift to the whole world. Unfortunately, while Ifa has travelled all over the world, Yoruba people, who are the real owners are ignorant about it because somebody changed our minds. There are white people who are now Babalawo and some of them have private jets from the practice.
Prof Wande Abimbola and other world spiritual leaders praying for world peace
We Africans believe everything from our culture is evil and unprogressive. This society condemns our indigenous culture and exalts foreign culture. Babalawos are portrayed as evil most especially in our movies.
Yes, I believe there should be reorientation and some evil traditions should be jettisoned but that doesn’t mean the totality of the Yorùbá culture is evil.
The Bible has Old and New Testament for a reason, we can also decide to focus on the positive and progressive sides of our culture, I believe it’ll go a long way in propelling us towards the greatness we crave in Africa, and in truth the greatness we deserve.
REFERENCES
Ifa – A Computer Programmer’s Perspective by Olobe Yonyo
What is Ifa in the real sense by Prof Wande Abimbola
Thanks so much for your time.
Please drop your opinion in the comment session below.
Written by Johnson Adé OKÙNADÉ, an enthusiast of Indigenous Culture
BIOGRAPHY OF CHIEF LERE PAIMO (MFR); A RARE BREED CALLED EDA ONILE OLA
WRITTEN BY JOHNSON ADE OKUNADE
Chief Lere Paimo MFR (Eda Onile Ola) is one of the most modern dramatists, theatre arts performer, filmmaker, dancer, and singer from Ogbomoso who has distinguished himself on stage for the last few 60years.
Chief Lere Paimo, MFR was born on September 19, 1939 in Ile Ikoyi Odan, Osupa Ogbomoso. His father was a tobacco and yam farmer, and the leader of the local farmers’ organization. His mother was a trader. Lere was sent to primary school in Ogbomoso but then left for the Gold Coast (now Ghana).
He continued his education in the Gold Coast (Ghana) up to teacher training college where he obtained a Teacher’s Grade two certificate. He eventually returned back to Nigeria and decided to stay in Osogbo where he worked as a classroom teacher in a Baptist Missionary School, Newton Memorial School.
In the 1950s, Osogbo was the seabed of Yorùbá indigenous culture Osogbo. Osogbo continued to serve as a beacon for arts, culture, and dramatics between the 1950s and 1970s; cultural flowering took place during this place majorly in Osogbo. No wonder ace artists, musician dramatists, and actors started their careers in Osogbo.
The likes of Duro Ladipo, Oyin Adejobi, Kola Ogunmola who were the three greatest and most talented actor-managers in the history of Yoruba theatre, established their careers in Osogbo. Lere Paimo, like every other actor of the time, joined the theatre through his experience of acting at school, asides from his experience he was passionate about acting.
In around 1960, while working as a teacher in Osogbo, he decided to join the Oyin Adejobi theatre group, a theatre group founded by Pa Oyinade Adejobi which was an organization performing plays for churches, schools, and cultural and social clubs. A year later in about 1961, Duro Ladipo invited him to Mbari Club – the cultural centre founded by Ulli Beier- to take part in art production. He was interested in painting as well as in theatre, so he accepted the invitation.
From the beginning, Lere Paimo’s talent as an actor was recognized and he was given leading roles. In Eda, a Yoruba version of Everyman, he played Everyman himself, so memorably that up till today his nickname has remained Eda Onile ola. While with Duro Ladipo, he featured in a stage play titled Obamoro with the role of “Chief Basa”. For twelve solid years, he was an apprentice tutelage of the renowned international artist, Late Duro Ladipo before establishing his own Lere Paimo Theatre Group.
Duro Ladipo died in 1978 5yrs after Chief Lere Paimo started his own Theatre group. Lere Paimo regards the years he spent with Late Duro Ladipo as a formative influence on his career, and up to this day refers to him as his boss. He stayed with Late Duro Ladipo for Twelve years and eventually became Ladipo’s manager and right-hand man before starting his own Theatre group.
Chief Lere Paimo, MFR had set up his own Theatre group by 1973. In the 1970s, the theatre group was at its peak. Numerous theatre groups started in this particular decade, old theatre groups also “up” their games by becoming professional and commercial so as to catch up with the trends.
By this time, Chief Lere Paimo, MFR was already well known and celebrated due to his well-approved works with the renowned Late Duro Ladipo. This gave him an edge over others as many aspiring actors already had their eyes on the veteran actor. Chief Lere Paimo is unapologetically passionate and proud of his heritage as a Yoruba man.
After setting up his theatre group, he went ahead to produce most of the first well-accepted movies. As a proud indigene of Ogbomoso, he produced an epic Yoruba movie titled Ogbori Elemoso where he played the lead role of Soun Ogunlana, the first king (Soun) of Ogbomoso and the founder of Soun dynasty; a movie depicting the history of his beloved hometown.
Chief Lere Paimo as Onikoyi in his Epic Onikoyi Movie in the 1980sChief Lere Paimo as Soun Ogunlola and Elemoso (Lalude) in Ogbori ElemosoSoun Ogunlola placed his leg on Elemoso’s head he severed-off in Ogbori Elemoso
Other repertoires of plays he produced include; Onikoyi, Aye n yi, Gbangba Dekun, Irinajo Eda, Idajo, Aye Gbege, Akukuu-bi, Gba die, Ago Alaago and Ere Ogun.
All the aforementioned movies promote indigenous Yorùbá culture. Also, some of the movies were derived directly from the traditionalist style of play, being based on traditional oral narratives and making extensive use of indigenous art such as drumming, singing, and dancing. Chief Lere Paimo is no doubt, a rare breed.
Eda Onile ola participated fully in the extraordinary creativity and innovativeness of the Yoruba popular theatre. Like all the first-rate theatre of the 1970s and early 1980s, he introduced not only new themes and styles but also new theoretical techniques. He also used colourful backcloths which were changed from scene to scene and more elaborate lighting effects; he was a creative genius.
Chief Lere Paimo will forever be remembered in the history of theatre arts for his innovations and creativity. He remains the sceptre of the old and contemporary theatre industry and has done the nation proud both locally and internationally. He has contributed immensely to the socio-cultural and tourism development of Nigeria through his unbeatable records in the theatre and movie industry.
Ever since on the stage performing, Chief Lere Paimo, MFR has won several awards, Laurels in performing theatre arts and Films. He won from the then Governor-General of Nigeria the then Governor-General of Nigeria, Dr. Nnamdi Azikwe, Trophy for participating in World Berlin Arts Festival 1964; First position in Drama at the Common Wealth Art Festival 1965; Best Actor Award in the first National Film Festival, Best Yorùbá Actor Theme Award 1999 and so many others.
For recognition of his career’s worth, he bagged the chieftaincy title of “Aare Arobajo of Ogbomosoland” from his royal majesty Oba Oladunni Oyewumi Ajagungbade III, the Soun of Ogbomosoland in 2004.
Equally, in 2005, former President Olusegun Obasanjo bestowed him with a National award of Member of the Federal Republic (MFR) alongside Zeb Ejiro in recognition of his immense contributions to the Nigerian film industry.
In May 2013, it was reported that he had a partial stroke, an attack he survived. In April 2014, he won an N1 million cash prize in a Nigerian game show, Who Wants To Be A Millionaire.
On Saturday, September 28, 2019, the Ogbomoso Community Foundation (OCF), a social-cultural organization founded in 2001 under the leadership of late IGP, Chief Sunday Adewusi, organized an event tagged, Night with Stars which was dedicated to honouring Ogbomoso indigenes who have positively impacted the Country, state and the Ogbomoso community.
Outstanding indigenes were giving like Chief Lere Paimo (Eda Onileola) we’re giving Exemplary Award/Outstanding Recognition. Other beneficiaries of the awards/recognition are; Dr. Samson Adegoke (Maigida), Late Chief Ogundare Foyanmu (Posthumous Award), Special Award (Entertainment) Mr. Abolore Akande (9ice), Alhaji Wale Akorede (Okunnu), Prince Femi Oyewumi, Alhaji Ramoni Akanni, Mr.Ayodeji Adegoke, Benedict Ayoola and others.
Chief Lere Paimo MFR is happily married to Olusola, Mojirade, Abiola and Bolanle Paimo. His first son, Dele Paimo is a great gospel singer. Chief Lere Paimo’s hobbies cannot be less than acting and dancing.
REFERENCE
Chief Oyebisi Okewuyi (JP.) 2013, Ogbomoso in the Early Times, Modern Era and in Today’s Contemporary World, Published and printed by Johnny Printing Works, Beside Okelerin Court Area, Ogbomoso, Nigeria
Thanks so much for your time.
Please drop your opinion in the comment session below.
Written by Johnson Adé OKÙNADÉ, an enthusiast of Indigenous Culture
THE UNTOLD UNIQUENESS OF YORÙBÁ’S INDIGENOUS ALCOHOLIC BEVERAGES (OTÍ)
WRITTEN BY JOHNSON ADE OKUNADE
As a developing country, Nigeria is at the crossroads of indigenous and foreign cultures.
A culture that has been in existence for centuries is being replaced with a culture we didn’t know until about a century ago.
When we were colonized, British called Ogogoro illicit drink so they can sell and promote their own gin.
We were also so eager to throw away our naturally-made and highly medicinal Alcoholic Beverages (Oti)
British have Gin
Scots are known for Scotch Vodka
The Caribbeans of West Indies part of North Americans are proud of Rum
Scotland, Ireland, America still have Whiskey
Generically, the Yoruba refer to alcoholic beverages as “Oti” long before we were colonized.
Palm Wine is of two varieties; emu made from the oil palm, and Oguro, from the raffia palm. Palm Wine may be distilled producing a drink called Ogogoro.
Guinea corn is malted and fermented to produce oti baba or oti ‘ka, with baba or oka being local names for the corn.
We also have Agadangidi, a fermented beverage made from mashed ripe plantain, fresh red chilli peppers and water.
Those four types of Alcoholic beverages (Oti) served as a major component of of local herbal medicines and an integral part of social life. Up till date, it remains an element of indigenous worship and sacrifice.
Needless to say that our indigenous Alcoholic beverages (Oti) is an untapped source of income for both male and female in the society.
Women are the only producers of guinea corn beer, and they also sell their produce in small shops near their homes or brewing sites. Although men are responsible for tapping the palm wine, women provide the commercial outlets.
Also, Indigenous Yorùbá herbal medicine comes in five forms:
ÀGÚŃMU: Powders of ground roots and leaves.
ÀGBO: A liquid concoction where the ingredients are either boiled or soaked.
Cooked in the form of stew
Made into ointment, or
In powder form, rubbed into incisions
Powdered herbs are frequently mixed with fresh palm wine to create a medicinal portion. These liquids medicines often use Ogogoro as a base for soaking roots and barks.
With the use of herbs and some of Yorùbáindigenous alcoholic beverages (Otí), a number of indigenous healers specialize in making such medicines for what they term women’s diseases.
These medicines focus on menstrual problems, worms that are believed to prevent pregnancy, swollen breast, pelvic inflammation, displaced uterus, and sexually-transmitted infections.
Asides the medicinal applications as mentioned above, lots of revenue could be generated from these of Yorùbá indigenous alcoholic beverages (Otí) provided we improve on them and package it to meet modern standards.
In conclusion, let me leave you with this shocking fact I recently discovered from Statista;
Revenue in the Gin segment amounts to US$12,938m in 2020. Not only that, the market is expected to grow annually by 8.7% (CAGR 2020-2023).
Revenue in the Rum segment amounts to US$14,989m in 2020. Yet still, the market is expected to grow annually by 8.1% (CAGR 2020-2023).
Revenue in the Vodka segment amounts to US$42,057m in 2020. Also, the market is expected to grow annually by 8.0% (CAGR 2020-2023).
Revenue in the Whisky segment amounts to US$80,586m in 2020. Albeit, the market is expected to grow annually by 7.6% (CAGR 2020-2023).
The statistics above shows how much each of the above mentioned foreign alcoholic drinks generate in just one year, so you can imagine how much it worths.
Revenue in the Gin segment amounts to US$12,938m in 2020.
Revenue in the Rum segment amounts to US$14,989m in 2020.
Revenue in the Vodka segment amounts to US$42,057m in 2020.
Revenue in the Whisky segment amounts to US$80,586m in 2020.
I’m not saying we should promote drunkenness, but we should stop closing our eyes to the fact that appreciating foreign products means putting more money in their coffers. It’s time we cherish what we have!
While Russia is the leading country and region in terms of alcohol consumption per capita, Nigeria remains the giant of Africa even in alcohol consumption.
Our indigenous alcoholic beverages has become roadside drink; tagged illicit. We could have upgraded it to compete among well known alcoholic drinks in the world.
REFERENCES
The healing powers of herbs with special Reference to Obstetrics and Gynecology by Lambo J.J
Health Implications of Alcohol Production and Trade by Walsh B
The Origin Of Herbal Cure and Its Spread by Ogunyemi A.O
Alcohol consumption pattern among women in a rural Yoruba community in Nigeria by Mamman, Brieger and Oshiname
THE ORIGIN OF YORÙBÁ’S “GUDU GUDU MEJE AT YA YA MEFA”
Some Ibadan Chiefs went to a meeting with an Oyinbo District Officer.
In the course of the meeting, the Oyinbo man was so happy with what the Ibadan Chiefs had to report via an interpreter and he kept saying
good good good good good good good
yeah yeah yeah yeah yeah yeah
One of the Chiefs counted the number of the “good” [which was 7] and “yeah” [which was 6].
When they got back to Ibadan, he reported to Ibadan folks that the Oyinbo man was so impressed that he responded with “good good” (gudu gudu) 7 times and “yeah yeah” (ya ya) 6 times
The Ibadan chief said “Òyìnbó náà se gudu gudu méje àti yà yà méfà”
Did you know that the concept of Yoruba Nollywood movies showing that Babalawo foresee through walls, clothes or even pot is wrong?
Read through to know the truth.
It is rare to watch Yoruba movies especially village movies and not see a Babalawo. Ifa is an integral part of Yoruba culture, hence movies about Yoruba culture, traditions and norms could barely survive without featuring a Babalawo (Ifa priest).
But how are they portrayed? In the right way or the wrong one. I have seen several Yoruba movies and when they show a Babalawo (Ifa priest), they mostly don’t show them casting Ifa divination and when they do, they just jump into viewing what they foresee through clothes or through the wall. This concept is actually wrong.
Also, a lack of understanding of how they truly foresee has demonized Ifa reading as a form of mysteries or metaphysical power. This is in accordance with a saying which says: “People hate what they don’t understand “.
To explain further, it is necessary you know that even though Ifa divination system employs spiritual mediumship, it does not rely on a person having oracular powers instead it works on a system of signs that are interpreted by the Ifa priest or Babalawo (the diviner).
How do Babalawo then foresee?
Understanding of Ifa is very important, for a Babalawo to be competent and certified, he must have acquired a certain volume of knowledge of Ifa. Ifa’s knowledge is inexhaustible, limitless or never-ending, call it whatever you want, so you only need a certain degree to be competent.
However, during divination, an odu Ifa is revealed for the person(s) the Babalawo is consulting for and this would just be one out of the two hundred and fifty-six (256) corpus of Ifa present. In each odu (corpus), there are about 256 verses(Ęsè Ifá) full of messages.
It is from these verses that Babalawo derive their information from. These ęsè Ifà are the most important part of Ifa divination as they are the ones that contain Ifa messages. They are chanted by the priests in poetic language and they reflect Yoruba beliefs, history, medicines, philosophy, mythology, cosmology, cosmovision, language and contemporary social issues. Mostly, a verse contains three parts and all the parts are written in stanza:
A. OLÚWO IFÁ
This is the first few stanzas of Ifa verses before the Adifafun (that is who the Ifa was casted for).
It can contain information in a direct form or in-form of a proverb that still need to be explained.
If it doesn’t have any message, it would be the name of an ancient Babalawo who made the first divination.
B. ĘNI ADÍFÁFÚN
This part contains the person the Ifa was first divined for, his/her/its problem(s) (Ifa sometimes talk mythologically about non-living things hence, it) and the solution that was applied to that problem.
Concerning the name, the real name of the first person the Ifa was consulted for might not be used, sometimes areas of concentration might replace this such as “adífáfún Ęni ti mowú tíse omo bíbí inú àgbonnìrègún” which means casted divination for he who wants me.
You will see that this is not really a name but rather an area of concentration. For the solution part, Ifa doesn’t see a problem without providing a solution to it hence the proverb ” akìíbá ìrújú lo sí ilé Babaláwo, kábá ìrújú bò ( we don’t meet Babalawo with a confused mind and return with such).
C. ÌKÁÀDÍ
This is the concluding part of all Ifa verses, it always indicates if the person did the sacrifice, followed the advise, did the needful or even achieve his or her aim. It is also a crucial part of the verse because it contains the lesson learned from the verse.
Most of the time, the three parts will contain messages, and sometimes only two or even one will contain the message.
For example: from the corpus of IROSUN OGBE Ifa says:-
Part A
Òrò rę tó báyìí,
Your matter is as bad as this,
Bę ará ilé láwon kògbó,
Your relatives said they are not aware,
Òrò rę tó báyìí,
Your issue is a bad as this,
Ará ilé rę láwon kò mòn,
Your relatives show no concern
Òrò rę tó báyìí,
Your matter is as serious as this,
Ará ilé rę nitún rínwon rínwon,
Your relatives are now the making jest of you,
Part B
Adífáfún Enití ayé yí o mon bùkù,
Cast divination for he who is belittled by the world,
Tí Olódùmarè yì o mon bùkún,
That Olodumare will keep blessing,
Ebo wóníkí ó mon se,
He was advised to make a sacrifice,
Part C
Modúpé, orí mi fęràn mi,
Am grateful, my Head loves me,
Modúpé, orí ìyá fęràn mi,
Am grateful, my mother’s head loves me,
Modúpé, orí baba fęràn mi,
Am grateful, my father’s head loves me,
Modúpé, Ifá mi fęràn mi,
Am grateful, my IFA loves me,
Modúpé, Olódùmarè mi fęràn mi,
Am grateful, my Olodumare (the creator) loves me,
Eni tí Orí dá kòse fi arawé,
Never compare yourself to him who is specially made,
Eni tí Olórun dá kòse bùkù,
He who is created by the creator can not be belittled.
Message:
Even without explaining, you can easily derive all the IFA messages from this verse even from all the parts but i will explain for better understanding:
Part A
Says, this person’s relatives have no concern about him or her even though they have all the resources to lift him but they won’t. He shouldn’t take them as enemies but should know that his or her goodness is not coming from them.
At the last stanza, Ifa is saying any time he or she tells his/her relatives his problems, they will only show concern while he is there but they will start making jest of him once he leaves.
Part B
Now, there was a divination for eniti aye nbuku, ti Olodumare nbukun.
This means, he has been belittled by many but he or she should remain focus after doing the needful sacrifice (a form of prayer to Olodumare), Olodumarewill bless him or her abundantly.
Part C
Now, he is being reminded that his head loves him, his mothers head loves him, his fathers head loves him, his Ifa loves him and Olodumare loves him and he shouldn’t expect much love from relatives and friends. His/her blessing is coming from people he currently has no connections with.
Now the sacrifice:
He will have to appease his head, buy something edible and also tangible for his mother and father, make offerings to Ifa and also help the needy as a message to Olodumare.
As said earlier, there is still possible of getting message only from the two or one parts of Ifa corpus.
Example:
From the corpus of Ika Oyeku which says:
Part A
Odán abi orítilè,
A name of a Babalawo,
Part B
Adífáfún wonní ìka àìkú,
Casted divination for them in the clan of Ìká aiku,
Níjótí Ikú ńwáwon kiri,
When untimely death was looking for them fervently,
Ębo wónní kíwon kíse,
They were advised to make a sacrifice,
Part C
Ìká wa yękúnù nígbàmí, àwa kòkúmón,
Our Ifa (the Ika) avert our death this time, we shall die no more,
Ębo larú, ni kú mònyę,
It was a sacrifice we made to avert death.
Message
From this, you will see that part A is just a name of the Babalawo and that stanza is only acknowledging him and this brings a direct message to us.
But part B is talking about a clan, a family, a community that untimely death is rampant there, they are then advised to make ebo.
And to conclude this, part C now tell us what they did to avert that death which is sacrifice. After this, the person would be given the prescribed sacrifice to do.
How then do this message match the person we are divining for? Am sure this question would be on your mind now or have crossed it. Ifa being a voice of Olodumareand Orunmilabeing the witness of destiny (Ęlęri Ìpín) both have access to every messages and information about each and every one of us without discriminating about race or tribe.
The purpose of divination (systematic collection of the divine message and its processing and interpretation) is to access the esoteric information. The esoteric information is accessed when a divine connection is derived between your Eleda (head spirit), soul and Orunmila, the power derived from this connection will determine the Odu (ese ifa or Ifa verse) that would be picked.
Every information in this verse will be related to your present, past and future. Even though you need the power of your mind and also your thinking faculty to understand the message, they have nothing to do with the message.
For example, you thinking about yes to a question doesn’t mean you will get yes from Ifa and even if you eventually get yes, there will be a backup message telling you why yes is chosen.
In conclusion, the interpretation of Ifa priest by Yoruba Nollywood through their movies is wrong as it is not dogmatic, mysterious or sibylline or even as vague as claimed hence accessing Ifa information doesn’t require oracular powers, it only involves the acquisition of knowledge of Ifa.
Stay blessed.
Written by:
Awo Amosun Ifakorede Oladosu
Traditional spiritual consultant
and Physiologist (BSc)
A List of Oba (Kings) Traditional Titles in Yorubaland
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”.
Below is a list of Obas (kings) Traditional titles in Yorubaland
Ooni of Ile-Ife
Alaafin of Oyo
Awujale of Ijebuland
Alake of Egbaland
Olowu of Owu
Olubadan of Ibadan
Soun of Ogbomoso
Oba of Benin
Owa Obokun of Ijesha
Osemawe of Ondo
Ebumawe of Ago Iwoye
Ataoja of Osogbo
Deji of Akure
Timi of Ede
Orangun of Ila
Alapa of Okin-Apa
Olofin of Ado-Odo (Oba of Ado)
Eleko of Eko
Aresa of Iresa (Aresapa of Iresa apa, Aresadu of Iresa Adu)
Olugbon of Orile Igbon
Onikoyi of Ikoyi
Alaje of Ilu-Aje
Okere of Saki
Aseyin of Iseyin
Onilala of Lanlate
Eleruwa of Eruwa
Alaketu of Ketu
Alepata of Igboho
Oluwo of Iwo
•••
Olugbo of Ugbo
Olowo of Owo
Ajero of Ijero-Ekiti
Alara of Aramoko-Ekiti
Alawe of Ilawe-Ekiti
Ewi of Ado-Ekiti
Ologotun of Ogotun-Ekiti
Oloye of Oye-Ekiti
Owa Ooye of Okemesi-Ekiti
Olu of Itori
Alaga of Aga-Olowo
Olusi of Usi
Olofa of Ofa
ọwá of idanre
•••
Akarigbo of Remo
Olu of Mushin
Alaperu of Iperu
Onisaga of Isaga
Olubara of Ibara
Ogiyan of Ejigbo
Lalupo of Gbagura
Alaye of Aiyetoro
Olota of Ota
Olu of Ilaro
Olufi of Gbongan
Attah of Ayiede Ekiti
Ebumawe of Ago-Iwoye
Onjo of Okeho
Ayangburen of Ikorodu
Ogoga of Ikere
Orimolusi of Ijebu-Igbo
Akaran of Badagry
Akire of Ikire
Osolo of Isolo
•••
Oniwere of Iwere-Ile
Apetu of Ipetumodu
Olu of Mushin
Alaye of Efon-Alaye
Onisanbo of Ogboro
Aare of Ago-Are
Olojee of Oje-Owode
Asawo of Ayete
Onigbeti of Igbeti
Olokaka of Okaka
Onipopo of Popo
Onitede of Tede
Onisemi of Isemi
Onipapo of Ipapo
Alageere of Ofiki
Ajoriwin of Irawo
Onimia of Imia
Onidere of Idere
Obaro of Kabba
Olore of Ore
Onpetu of Ijeruland
Osile of Oke-Ona egba
Orimolusi of Ijebugbo
Onido of Iddo
Onigbaja of Igbaja
Onibeju of Ibeju-Lekki
•••
Oloja of Epe
Alaawe of Awe
Oba of Agboyi land
Olugijo of Ogijoland
Alabere of Abere Ede
Ologobi of Ogobi Ede
Olu of Sekona Ede
Olu of Owode Ede
Owa Ale of Ikare
Omola of Imala
Alara of Ilara-Mokin
Akibio of Ilora
Olofun of irele
Jegun of Idepe
Jegun of ile-Oluji
Orungberuwa of Ode-Erinje
Halu of Ode Aye
Laragunsin of Iyasan
Lapoki of Igbolako
•••
Alara of Igbokoda
Lumure of Ayeka
Sabiganna of Igana
Afonja of Ilorin
Owa of igbajo
Onijaye of Ijaye
Oloro Of Oro
elesa Of Oke Ode
Ogunsua of Modakeke
Oluressi of lressi
Olojudo of Ido-Ekiti
Owa-Oye of Oke-Imesi
Olokuku of Okuku
Olunisa of Inisa
Oloyan of Oyan
Onijabe of Ijabe
Onigbaye of Igbaye
Afaji of Faji
Akosin of Ekosin
•••
Alaje of Ilu Aje
Olokua of Oku
Alagbeye of Agbeye
Onila-odo of Ila-odo
Atapara of Iyeku
Elekusa of Ekusa
Olojudo of Ido Faboro Ekiti
Alase of Ilasa Ekiti
Sano of kogga
Alasaba of Asaba
Alasi of Asi
Olopete of Opete
Olopanda of Oponda
Aromolaran of ijesaland
Olu ifon of ifon
Odemo of Isara
Aringbajo of Igbajo Ijesa
•••
Alamodu of Ago-Amodu
Onigbope of Igbope
Obalufon of Sepeteri
Alagbole of Agbonle
Olowu of Telemu
Odemo of Ishara remo
Olaogboru Adimula of Ifeodan
Aragbiji of Iragbiji
Olororuwo of Ororuwo
Olona of Ada
Alaagba of Aagba
Are of Ire
•••
Alageere of Ago Are,
Oloto of Are
Oloba of Oba Osin
Oloru of Oru Ijebu
Olu of Ile-Ogbo
Olokuku of Okuku
Oluressi of lressi
Ajalorun of ijebu ife
Oloko of ijebu imushin
Elese of ilese ijebu
Moyegeso of ijebu itele
Owa-akinfin of ikinfin
Oloko of oko
Oloba of oba-oke
Oniluju of Iluju
Onifaji Of faji
akosin Of ekosin
•••
onigbaye Of igbaye
olokuku Of okuku
olunisa Of inisa
Owa Oroo of Agbado Ekiti
Aree of ireeland
Owa of Otan Ayegbaju
Aragberi of Iragberi
Alayegun of Ode-Omu
Owatapa of Itapa Ekiti
Oloro of Oro
Eleju of Sanmora
Onikoko of Koko
Oniganmo of Ganmo
Olupo of Ajassepo
Elesie of Esie
Elese of Igbaja
Aala of Ilala
Oloyopo of Eggi-Oyoipo
Oludopo of Okeyapo
Aboro of ibese land
•••
Olu of sawonjo
Eleyinpo of Ipapo
Onisemi of Isemi-Ile
Oluigbo of Igbojaye
Awaraja of Iwaraja
Alana of Oke-ana
Alatori of Atorin Ilesha
Alada of Ada
alaigbajo of arigbajo
onifo of ifo
Olorile of orile Ifoland
Oni ilepa of ilepa ilepa
Edemorun of kajola
•••
Olomu of omu aran
Aloffa of ilofa
Olosi of Osi
Elepe of epe
Ekesin of ora igbomina
Olobaagun of Obaagun
Olugunwa of Oke Amu
Ololo of Oolo
Onimaya of maya
Onidada of dada
onidiemin of idi-emin
Onipara of Ipara
Olokua of Okua
Alaaye of Oke-Ayedun
Oniroko of Iroko land
Owatapa of Itapa Kingdom
•••
Olowu of Owu-Kuta
Elese of Igbaja
Oree of moba land
Oree of otun
Ẹbùrù of ibà.
Agbolu of Agbaje
Olu of Afowowa Sogaade
Oloto of Ofiki
Aare of Sando Ofiki
Oloba of oba
Alakola of Akola
Olora of Ora-Ekiti
Olopete of Opete
Alakanran of Araromi
Alararomi of Araromi Aperin
Oniye of Iye-Ekiti
Olowu of owu-isin
olusin of isanlu-isin
olusin of ijara-isin
olusin of iji-irin
oniwo of oke-aba
oniwo of odu-ore
oloba of oba-isin
elekuu of odo eku-isin
•••
alala of ala-isin
eledidi of edidi
onigbin of oke-onigbin
onigbesi of igbesi
Onikole of ikole kingdom
Elegboro of Ijebu-Ijesha
Abodi of ikale land
Olokaka of okaka
Akinyinwa of ikinyinwa
Oluaso of iberekodo land
Oniwere of iwere ile
Salu of Edunabon
Olubaka of Oka land
•••
Onikereku of ikereku
Olukoro of Ikoro Ekiti
Onidofin of idofin
Obawara of iwara-ife
Awara of iwara-ijesa
awara of iwara- Iwo
ogogo of ifewara
Olu of Okeamu
Onigbope of Igbope
Asigangan of Igangan
Olusin of Isanlu Isin
Alaremo of Aremo
Olubosin of ifetedo
Asaooni of Ora Igbomina
•••
Olosan of Osan Ekiti
Elerin of Erinmope
Ajalorun of ife ijebu
Aale of Okelerin
Alabudo of abudo
Onigbamila of gbamila
Alaaye of aye
Olokusa of okusa
Onilai of ilai
Gbelepa of gbelepa
Alaboto of aboto
Onidigba of idigba
Agura of gbagura
Oshinle of okeona
Oloyan of Oyan
Olubaka of Oka land
Aboro of Ibooro land
Olojoku of Ojoku
Onika of Ika
Olomun of omuaran
Onilogbo of Ilogbo
Olumoro of Moro land
Onimeko of Imeko land
•••
Oloola of Ilara
Onidofa of Idofa
Ooye of Iwoye
Obaladi of Afon
Olu of Imasayi
Oluresi of lresi
Obaro of Kabba
alado of ado awaye
alawaye of awaye
Onisan of isan Ekiti
Elero of ilero
Olomu of omupo
Alaran of aran orin
Oluware of iware land
Aganmo of ganmo
Oloola of Ilara-Yewa
Onidofa of Idofa
Ooye of Iwoye
Onipara of Ipara – Remo
Odemo of Isara – Remo
Alakaka of Akaka – Remo
Alara of Ilara – Remo
•••
Agbowu of Ogbaagbaa
Owa of Igbajo
Elerin of Erin Ile
Onibereko of Ibereko
Oore of moba land
Oloba of obaile
Onirun of irun Akoko
Ologbagi of Ogbagi Akoko
Oni lrun of lrun Akoko
Elese of Ese Akoko
Deji of Arigidi Akoko
Ologbagi of Ogbagi Akoko
Oni Irun of Irun Akoko
Elese of Ese Akoko
Eleyinpo of Ipapo
Onidofian of idofian
Alamonyo of amonyo
Onijoun of ijoun
Alagutan of Abegunrin land
Onífẹ̀dẹ̀gbó of Fẹ̀dẹ̀gbóland
Aláyégún of Ayégún
Alie of Ilie
Onitabo of Itabo
Alado of Ado-Awaye
Asu of Fiditi
Olupako of Shaare
Alapomu of Apomu
Alakire of Ikire
Oliyere of Iyere
Oniro of Komu
Akirun of Ikirun
Onidere of Idere
Alajinapa of Ajinapa
Onitewure of Tewure
Arinjale of Ise Ekiti
Olute of Ute
•••••••
Let’s continue learning. Please drop the traditional title of a Yoruba king in the comment box below, we’ll keep updating till we have a concise compilation of Traditional titles.
Even in the colonial time, Ogbomoso was fully represented in the struggle for emancipation.
Only a few people know the fact that an Ogbomoso man, Nathaniel David [ND] Oyerinde was the first Nigerian professor.
By 1904, he was a teacher at the Nigerian Baptist Theological Seminary [NBTS], Ogbomoso, also, he later found himself in politics as a nominated member of the Nigerian Legislative Council as contemporaries of Herbert Macaulay.
It is popularly believed that Ogbomoso has produced just Three (3) Aare Ona Kakanfo, namely, Toyeje, Ojo Aburumaku and Ladoke Akintola, but I challenge this insinuation, Jabata is one of the villages under Ogbomoso, Jabata is under Surulere Local Government and Two Aare Ona Kakanfo were from Jabata, Adeta and Oku who were 3rd and 4th Aare Ona Kakanfo respectively were from Jabata, if Jabata could be linked to Ogbomoso, that means Ogbomoso has produced Five (5) Aare Ona Kakanfo, this is truly a heroic past.
After the colonial turbulence in Nigeria, Ogbomoso has had ambassadors that have contributed enormously, both nationally and regionally. One wouldn’t forget the powerful roles of Benjamen Adekunle in keeping Nigeria one as a country.
It will also interest you to know that not only the first Professor but also, the first higher institution in Nigeria was founded in Ogbomoso.
With all these prowesses and antecedence, today, Ogbomoso still remains like a city that is hurdling to live up to the standards of the 20th Century even when we are already in the 21st Century.
Development in Ogbomoso is specifically at its lowest ebb, hardly you point to factory or industry that could be reckoned with nationally or regionally.
In fact, the economy of Ogbomoso heavily relies on the only University of Technology (LAUTECH) located in the City due to the consuming capacity of the students, but even this University is presently bedridden.
Thanks to Late chief Isaiah Abisara Oke that also brought Best Legacy College of Education as an additional. In Ogbomoso, Our agricultural system still remains subsistence in nature.
Some of us grew up to know about Alata Group of Companies as the only popular Industry in the past that employed our people, but today, it only remains an infringement of our elusive memory and yet, no replacement to fill the vacuum left behind.
Today, Filling Stations, Private Schools, Okada Riding, Churches and Mosques are the major employers of Ogbomoso citizens.
Those infrastructures that befit city of this century are totally lacking, in fact, Ogbomoso exemplifies a sleeping giant.
Should we continue to bask in the euphoria of the elusive past?
Never! Time to wake up.
My little research has clearly shown to me that there are more successful people of Ogbomoso’s descent outside Ogbomoso than in Ogbomoso.
In fact, there are eminent personalities that have excelled in various aspect of life nationally and internationally from this root, but it is obviously pathetic that the fatherland is neglected, they are detached from the root.
Today, many people still harbour the sentiment that one witch or wizard from his father’s house or mother’s house would destroy his fortune if he comes home, I’m pleased to announce to you that those are the mere fairytale of 17th century.
If nobody can stop your success wherever you are now, nobody will also stop it when you domesticate it at home, only the weak gives an excuse for their misfortunes.
The good news is that Otunba Alao Akala became Number One Citizen in Oyo State even while living in Ogbomoso. Your cherished fortune could be doubled if you are productive and kind to your root.
It is high time we started thinking about how to develop the fatherland, we cannot continue to bask in the euphoria of the glorified past, Ogbomoso must gain her befitting status of a 21st-century city.
Developing Ogbomoso is a task that all the Ogbomoso sons and daughters, both at home and in the diaspora must make a priority.
I’m passionately appealing to everyone that has met fortune on his or her way to come and replicate it at home.
I appeal to our politicians to woo investors to the fatherland, I also appeal to our traditional rulers to put a halt to the internal discords and crave the indulgence of the gods to the path of development.
Developing Ogbomoso is a task for all of us. Ogbomoso is our own Jerusalem.
Written by Ogunwoye Samson Gbemiga (Ogunsamson).
Ogunwoyesamson@gmail.com
