THE HISTORY OF ODUMOSA, THE POWERFUL HUNTER AND FOUNDER OF ERIN-ILE KWARA STATE

Erin-ile, an old Yoruba town was established around 1225 AD for example more than 878 years prior. History of Erin-ile goes back to the verbose return of Oranyan from Edo nation after his red hot military campaigns against the Igbos who were then annoying that piece of Oduduwa's reality.

Erin-ile is probably the most established town in the old Oyun Local Government Area, including Offa. Erin-ile town was established about a similar time as Ipee and the limit between these two was before the coming of Offa town. Solid oral custom and serious research agreeably spin the authentic cause of Erin-ile around one famous regal sovereign of Ife called ODUMOSA.

He was known to be an eminent tracker and marksman, subsequently his name "APAAYAN", for example a marksman who was presumed for his best games. As the fore-name recommend, Odu-mosa was additionally a faithful religionist and a figuring chief. He was a shrewd executive and appealling character. He was the grandson of lord OBALUFON of Ife. OBALUFON is the contracted from the OBA ILU IFE for example (The ruler of Ile-Ife), and Olufon its short structure implies OLU-IFE for example (the ruler of Ife).

He was an acclaimed skilled worker and the first to acquaint metal works with Ife. He is as yet being exceptionally venerated for that important commitment. Ruler Obalufon was ruling when his nephew sovereign ORANMIYAN drove his arrangement of military undertakings to Benin. Ruler Obalufon later kicked the bucket and sovereign ORANMIYAN who was the beneficiary obvious didn't return in time from the war front. In his nonattendance, lord Obalufon's child ALAIYEMORE was designated and introduced as the following Ife ruler.

From that point, sovereign Oranmiyan surfaced suddenly to Ife. Frenzy held everybody inspired by a paranoid fear of what might and could be the response of such a fierce military legend to his life aspiration being so run by his counsin's climb to the seat which he (Oranmiyan) had constantly desired. In such a disrupted and unsure circumstance, ODUMOSA who was the immediate child of lord Alaiyemore thought of it as foothardy to sit tight in Ife for ORANMIYAN's response.

He immediately chose to stop Ife so as to get away from the conceivable anger of Oranmiyan. It was everybody's conviction that whoever incited Oranmiyan welcomed searing war. Odumosa set off with a huge unforeseen of devotees including his child ALAWODE AREBIOPE and his stepbrother, ruler ALAPA. He conveyed with him enough supplies of essential needs. he brought various valuable fortunes from the castle. Among such were beaded crowns, glorious clothing types, regal staff (EDAN OBALUFON), Obalufon's celebration silver crown, set of strung coral dots, the way of life of Obalufon, Ifa prophet, war types of gear, arms and ammo, (for games and self preservation) and a puzzling clarion horn for collecting his adherents at whatever point they dispersed looking for games and food or were abandoned. He depended particularly on the horn which he likewise used to give war or harmony signs and headings of next developments to his supporters.

Like patriarch Abraham of the Jewish history who on divine requests left his folks in the land Haran for an obscure goal. Odu-mosa left Ife on Ifa prophet's guidance for the open wide world without learning his genuine goal. He was a man of confidence, without a doubt a man of dauntless boldness, never terrified of slopes or wildernesses, dry land or overwhelmed planes. He continued endlessly nudging his contingents to walk and head quick in the opposite direction from a potential pursue by Oranmiyan. He told his kin "E RIN E RIN; E RIN" for example WALK FAST, WALK FAST, WALK FAST. The name ERIN was later suffixed with "ILE", which signifies the terminal finish of the trek on Ifa prophet's heading to frame the compound name ERIN-ILE.

After a long spell of meandering and meandering aimlessly before they arrived at that goal, they ended and rested in various spots, as ERINMO or ERIN-ITADOGUN for example an intersection place where they laid on seventeenth day of their trek and made places of arrangement fronds. A major market was set up at the intersection settlement. When Odumosa left, a portion of his devotees stayed behind and settled for all time in ERINMO. Other spot of visit included ERIN-OKE, ERIN-IJESHA, which are all now remarkable towns in Osun State. At Erin-ile, Odumosa met three trackers; Olowe, Afolumodi and Gbaagba, who received him as their first ruler when they was aware of his august status.

At a last visit before Erin-ile, Odumosa, Odumosa overlooked his clarion horn. When they returned for it, it had sunk and shimmering water, presently the stream Owo has begun spouting out of it. It was at this crossroads that his stepbrother, ruler Alapa isolated from him while Odumosa moved west ward, Alapa moved east ward. Alapa now settled Eku-Apa now in Irepodun LGA of Kwara State.

An a lot later settlement of Odumosa's replacements are Erin Papa, established on an open meadow by the thirteenth Elerin of Erin-Ile in rebellion of Alimi, the Fulani Jihadist. Erin Papa was found in Osun State and is presently called Erin – Osun. Around 1907, Elerin olaojo chose to profit to Erin-Ile for discontinuance of threats by the Jihadist. A few residents tailed him while some picked to remain. Erin_osun is likewise a major toen and she imparts close proclivity to Erin-ile. Indeed,the two towns are "twain" towns.

Aside from towns and settlements set up legitimately by Odumosa or his replacements, there are additionally families who have blood or social proclivity with Erin-Ile and are living in different networks. They can be perceived by their surname (oriki) regardless of whether they are in Ibadan, Abeokuta, Ilorin, Oshogbo, Ilesha, Ogbomoso or Offa. Such names incorporate, "More, Mosa" (from Alaiyemore and Odumosa), "Omo Elerin Mosa", "Omo Elewe Ladogba", "Omo Obalufon L'Erin", "Omo Abinuwole" alluding to Olowe who sank alive and "Omo Abiowe" again alluding to Olowe star war pioneer of Erin-Ile. Some outstanding Nigerians with such names incorporate Ali Agboguleri; Saka Pena, Adegoke Adelabu (Penkelemi) and Oba Gbadamosi Adebimpe all in Ibadan, the balogun group of Iragbiji, the Duro Ladipo family in Oshogbo, the Ige family in Ijeshaland spreading to Ibadan, the Toki family in Offa and on the maternal side, the Olugbense imperial family in Offa and so forth.

By and by, Erin-Ile is in Oyun LGA of Kwara State and was the base camp of the Local Governement when it was first made in 1980. For odd reasons, the central command was moved when the Federal Military Government re-made the L.G.A. in 1990. Erin-Ile is on the southern-most edge of Kwara State and offers limits with Offa, Ilemona, Irra, Eku-Apa, Ipee, Igosun all in Kwara State and Oyan and Ila - Odo in Osun State. She is overhauled by current enhancements. A yearly celebration impossible to miss to her is the Obalufon celebration named after their begetter in Ile-Ife.

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BRIEF HISTORY OF OMU-ARAN

 BRIEF HISTORY OF OMU-ARAN 

The history of Omu-Aran town can not be completed without relating it to its place in Igbomina land history and to the larger Yoruba race and Ile-ife, the cradle of Yoruba Civilization.  Omu-Aran town was founded five hundred years ago as at 2002, when the first chronicle of Omu-Aran was Published.  The Omu-Aran community came into being as a result of outward movement from Ile-Ife.  These outward movements of people were in four phases, and the one relevant to the people of Omu-Aran was “The Private entrepreneurial post Oduduwa Migration”.

At one time in Ile-Ife, there was famine occasioned by prolong drought, and necessitated the consultation of Ifa Oracles by the divine Priests at that time in order to find solution to the famine problem.  It was the priests that pronounced Ile-Ife as been overcrowded and therefore prescribed emigration as the panacea.

The adoption of this recommendation led to the departure of princes and selected leaders from Ile-Ife to other places, they were given royal  blessings and symbol of authority.  Many Yoruba kingdoms of today arose as a result of this emigration.  From this emigration emerged the personality of an Ife Warrior by name Olomu-Aperan who became the progenitor of the Igbomina town of Omu-Aran in today’s Kwara State.

The existence of Omu-Aran could be traced back to a woman by name Omutoto who once live in Ilodo compound in ile-Ife.  She was one of the Oloris (royal wives) of the Oba Olofinaiye of Ile-Ife.  This woman bore no child, and therefore adopted some children of her relations.  She took great care of these children, and Olomu Aperan was one of them.

The mother of Olomu Aperan was a sister to Omutoto.  There were other children adopted by Omutoto, and one of them was Owa Ajibogun, the founder of Ijesha land.  They all grew up under Omutot.  The young Olomu was described as a mighty man of valour.  He was much respected, honoured and became known among Ijesha’s and Ife people as Olomu Aperan.  He was much respected, honoured and became known among Ijesha’s and Iffe people as Olomu Aperan.  He was a distinguished warrior an his successes at warfares  earned him several name such as Olomu Aperan, Olomu Aperin, Olomu Apeje and Olomu Aperindinlogun (conqueror of hosts).

His successes earned him the title of the Esikin Ologbomona, a title synonymous with there Aare-Ona-Kakanfo in the old Oyo  empire.  As the Esikin, he was perhaps the chief of defence staff and was the linkman between the chief of defence council and the warrirors of the land on one hand and between his royal highness, the king and the warriors on the other hand.  He was the custodian of the artifact of state called the “Ogbo” an antiquity of eminent significance in custom and governance.

“Ogbo” is a cultic of histotical relics which Oduduwa and his people inherited from the original settlers of Ile-Ife, after the conquest of the place by Oduduwa. The Oduduwa age adopted the relic as a symbol of unity and trust.  It became an instrument of authority of the highest ruling council in the land.

On the Civil matters, ogbo was believed to have the power of sorting out complex matters and unraveling the truth against all odds.  Ogbo was therefore regarded as an infallible pathfinder and coined out of the refrain Ogbomona meaning that Ogbo charts the course.  Olomu Aperan being the custodian of this Ogbo held on to it on his departure from Ile-Ife in the great commission of the time.  He was also given a crown and some royal drums.

On leaving Ile-Ife, olomu Aperan first settled at Omu Ijaregbe Otherwise called Oke-Omu.  This settlement is about 8km from the present day Ilesha and is still in existence today.  The Oba of Ijaregbe maintained the title of Olomu for many years but has recently adopted Ajaregbe as his new title.  The domain is a little village, but the Oba does not bow to the Owa of Ijesha land.  

It was at Omu-Ijaregbe that Olomu Aperan relinquished the title of Esikin to one of his children and assumed the title of full Oba like other founders of his time.  It was at Omu-Ijaregbe that Olomu Aperan first encountered major resistance after departure from Ile-Ife.  At a time however, a dispute arose between Owari, the reigning Owa Obokun of Ijesha land at that time and Olomu Aperan.  Owari was assisted by Ogboni of Ijebu-Ijesha and their combined forced defeated that of Olomu Aperan.  This led to the departure of Olomu Aperan from that place to settle in the present day Omu-Aran.  Similarly, other leaders also departed to other places to found new kingdoms of Omuo in Ekiti State, and Olomu near Abeokuta.  All these place today continue to incorporate Omu in their names in honour of their deitified mother, Omutoto.  Omu-Aran town is made up of people from various places and background that migrated to the present site of the town.  Not all the compounds in Omu-aran share the same ancestry from Omutoto but it is an established fact that the founder of Omu-Aranwas Olomu Aperan.  It was believed that Olomu Aperan left Ijaregbe along with his people at about the 12th Century to settle initially in a place called Odo-Omu near Ola in Isin Local Government Area of kwara State.

Later, he moved along with his people to settle in the present place called Omu-Aran.  It was believed that he encountered lots of resistance on his way from the Nupe’s who were settlers in some of the places inhabited by the Yoruba’s, it was believed that he was guided on his journey by the Ogbo which was claimed to have mythical power.  This Ogbo could be found in the present day Omu-Aran.

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ASUU: Power Sector, Transport Workers, Others May Shut Down As NLC Begins Nationwide Protest

 Following the prolonged industrial action by the Academic Staff Union of Universities, ASUU, the Nigeria Labour Congress, NLC, and some other unions will begin a nationwide protest today (Tuesday).

WTP edu. CONSULT recalls that university lecturers on February 14, 2022, shut down public universities over the inability of the Federal Government to implement agreements the two parties entered into in previous years.

Despite negotiations and interventions by concerned citizens, the FG and the ASUU are yet to settle their differences after nearly 6 months. 

 The NLC had alerted Nigerians that July 26 and 27 would be National Days of Protest across the country to force the FG and the striking lecturers to resolve their issues and suspend the lingering strike.

The union had said the protest would hold at all the State capitals, while the mega rally would take place in Abuja to pressure the Federal Government to meet ASUU’s demands.

About 40 NLC affiliates, including aviation, bank, oil and gas, electricity, construction workers and power holding companies are expected to participate in the protest.

WTP edu. CONSULT recalls that workers in the power sector under the aegis of the National Union of Electricity Employees (NUEE) confirmed at the weekend that they would join NLC in the nationwide protest.

The protest is coming amid security threats across the country as the bloodthirsty bandits continue their havoc in many States and the Federal Capital Territory, Abuja.

But a police source from the FCT police command told news men that arrangements have been made to deploy officers in all the protest areas to avert security breach.

The source, who spoke on condition of anonymity, said, “The command is aware of the security situation in the country, particularly here in FCT, so officers will be mobilized to ensure safety of lives and properties during the protest.”

He, however, expressed fear that the protest may be hijacked by hoodlums.

“You know this is election time, definitely, politics may come in and that is where you may see hoodlums causing havoc in the name of NLC”, he added.

 

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 HUBERT OGUNDE

Hubert Ogunde, (born 1916, Ososa, near Ijebu-Ode, Nigeria—died April 4, 1990, London, Eng.), Nigerian playwright, actor, theatre manager, and musician, who was a pioneer in the field of Nigerian folk opera (drama in which music and dancing play a significant role). He was the founder of the Ogunde Concert Party (1945), the first professional theatrical company in Nigeria. Often regarded as the father of Nigerian theatre, Ogunde sought to reawaken interest in his country’s indigenous culture.

Ogunde’s first folk opera, The Garden of Eden and the Throne of God, was performed with success in 1944 while he was still a member of the Nigerian Police Force. It was produced under the patronage of an African Protestant sect, and it mixed biblical themes with the traditions of Yoruba dance-drama. His popularity was established throughout Nigeria by his timely play Strike and Hunger (performed 1946), which dramatized the general strike of 1945. In 1946 the name of Ogunde’s group was changed to the African Music Research Party, and in 1947 it became the Ogunde Theatre Company. Many of Ogunde’s early plays were attacks on colonialism, while those of his later works with political themes deplored interparty strife and government corruption within Nigeria. Yoruba theatre became secularized through his careful blending of astute political or social satire with elements of music hall routines and slapstick.

Ogunde’s most famous play, Yoruba Ronu (performed 1964; “Yorubas, Think!”), was such a biting attack on the premier of Nigeria’s Western region that his company was banned from the region—the first instance in post-independence Nigeria of literary censorship. The ban was lifted in 1966 by Nigeria’s new military government, and in that same year the Ogunde Dance Company was formed. Otito Koro (performed 1965; “Truth is Bitter”) also satirizes political events in western Nigeria in 1963. An earlier play produced in 1946, The Tiger’s Empire, also marked the first instance in Yoruban theatre that women were billed to appear in a play as professional artists in their own right.

Ogunde’s technique was to sketch out the basic situation and plot, and then write down and rehearse only the songs of his plays. The dialogue was improvised, thus allowing the actors to adjust to their audience. The plays produced by his company usually reflected the prevailing political climate and interpreted for audiences the major issues and the aspirations of those in power.

His company performed with equal ease in remote villages and in metropolitan centres of Nigeria (as well as throughout West Africa). Many of Ogunde’s later folk operas were basically popular musicals featuring jazzy rhythms, fashionable dance routines, and contemporary satire. Through this format, he set an example for a successful commercial theatre and prepared audiences all over Nigeria for his followers. During the 1960s and ’70s his plays became an important part of the urban pop culture of West Africa.

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 HISTORY OF YEWA IN OGUN STATE 

Yewa (formerly Egbado) is a multicultural diverse sub ethnic group of Yoruba people located in Ogun State, South west region of Nigeria with an estimated population figure of 1.8 million people spread across the present day five local governments of Yewa South, Yewa North, Imeko Afon, Ipokia and some communities in the present Ado-Odo Ota and Abeokuta North local governments areas of Ogun State. The Origin of the people is linked to the cradle history of Yorubaland of the popular Ile-Ife and Oyo traditions.

The early Yewa settlers were great warriors,

hunters and princes who were said to have

migrated from Ketu, Ile ife and Oyo in the 15th,

16th and 17th centuries . Another migration also took place in the 18th and 19th centuries as a result of Dahomey and Egba invasions of some Northern Yewa towns. These migrations of different groups largely resulted in settlements of independent kingdoms and chiefdoms of diverse ethnic and sub-ethnic groups that constitute the various Yewa towns and villages. The Yewa people in the contemporary history, are predominantly farmers and traders largely found in the western part of Ogun State, Nigeria.

It borders Lagos to the South, Oyo State in the

North while its close location to the international Border of Nigeria and Republic of Benin in its Eastern border has considerable effect on international commercial activities. It must be mentioned that the area was a major slave trade route to the coast which made it subject of external attacks by slave merchants in their bids to force open the slave routes to the sea.

Essentially, the Yewa people as a multi-ethnic

language community consists the Sabe, the Ije

(Ohori), Ifonyin,Eyo, Egbado, Ketu, Anago and the Egun speaking languages. On the Northen part of Yewaland are Ketu towns of Ijaka, Ijoun, Owode ketu, Igan-Alade, Egua, Tata, Ilara, Imeko, Afon, Idofa etc. In the South are the Yewa other towns of the Ketu and Ije (Ohori),Oja-odan, Obele, Pobe, Ibeku, Iselu while further south are the Ifonyin, Ikolaje, Ihunbo, Ilase, and Ifonyintedo.

Located in the Eastern part are communities’ refered to as “Egbado”. These includes Ilaro,

Ibara, Ilewo, Imasayi,Imala, Ilobi, Ibese, Isaga,

Iboro, Joga, Ayetoro, Idofoyi, Tibo, Keesan, Oke- odan, Igan-Okoto, Sawonjo Erinja, Igbogila, Ajilete among others. South of the Egbado are the Anago, Eyo and Egun people who settled in Ipokia, Agosasa, Ijofin, Maun, Tube, Ibatefin etc. It’s people also includes the Egbado and Awori towns Ado odo, Igbesa,Ikogbo, Agbara, Alapoti etc.

Like other communities across the globe

despites its multicultural orientation, the Yewa

community has a relatively good history of

peaceful co-existence among its people and

neighbors, perhaps because of its well

coordinated community relations and high

respect for native authority residual in the

Obaship Institution and native authority which

plays significant roles in native administration,

native laws, peace and security including societal norm and values. A typical Yewa man is a symbol of a quintessential personality and a good example of Omoluwabi.

The Yewa Traditional Council otherwisely referred to as “Council of Obas” is a veritable Institution in this respect. The complimentary roles the Council is playing in conflict management and resolution has great impact in enduring peace and peaceful co-existence in the Community. The Council is headed by the Olu of Ilaro, who since 1993 became the President and Paramount ruler of Yewa land following a consensus agreement among the crown- heads of Yewa towns and Communities.

The various sub ethnic groups that is today

known as Yewa were administratively grouped

under the Egbado Division of the then known

Abeokuta province. In 1995, following a report of research conducted by the “Yewa think tank”, (a group of prominent educated elites and leaders of thoughts) it was unanimously resolved that the people formerly referred to as Egbado be forthwith known and called YEWA . The change according to Anthony Asiwaju was “motivated by the need to tackle an identity problem of correcting a double misnomer that had applied to the wider multi-ethnic and the particular sub groups formerly labeled as “EGBADO” and more significantly for self determination of the entire people who not only share cultural but also geographical affinity over the Yewa River to explore new ground for Unity and Progress”

Significantly, the Yewa people are notable for

their very rich cultural heritage. Its popular type of music includes bolojo, agasa, ajangbode, ponse etc while the people are traditional worshipers of Egungun, Gelede and oro cults.

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400-Level Student Declared Missing In Osun

 Miss Hadiza Salami, a 400 level student of Fountain University, Osogbo has been reportedly declared missing.

It was reportedly gathered Miss Salami alighted at Igbona, Osun State from the vehicle she boarded from Abuja. She had departed Abuja on Friday, July 22, 2022, to meet up with school resumption and the driver had informed her mother that she arrived in Osogbo saf ely.

Efforts to find her are already ongoing as the case has been reported to the Police.

Confirming the disappearance, the Osun Police Command spokesperson, Yemis Opalola stated that the driver reported the case at Dugbe Police Station on Saturday, July 23, 2022.

According to Opalola, the driver had made sure she alighted at Igbona before driving away.

“Hadiza’s mother called the driver to inform him that her daughter had not been seen in school and she did not get to school.

“Hadiza’s number after several calls put forward to it was being forwarded and her course mates also confirmed that she was not seen around school.

“I have asked that the photo and details of the missing girl be made available to my office so we can forward same to all media houses for notification,” the police spokesman said.

She also revealed that operatives have made efforts to track her phone.

Meanwhile, members of the public have been called upon to report any trace of the missing student to the nearest police station or contact; 08142187452.

ADUBI WAR (OGUN ADUBI) OF 1918

 ADUBI WAR (OGUN ADUBI) OF 1918

The Adubi war, also known as Ogun Adubi or the Egba Uprising, was a war that broke out between June and August 1918 as a result of the taxation system that was introduced in Abeokuta by the British colonial government.

Direct taxes were introduced by the colonial government along with existing forced labour obligations and fees which culminated in the revolts by the Egbas. As of June 7 1918, the British government had already arrested 70 Egba chiefs and issued a decree that all rioters should lay down their arms, pay the taxes and obey the local leadership.

More than thirty thousand (30,000) Egba natives went to war against the colonial government officials in Abeokuta, destroying railway and telegraph lines in the southern part of the territory.

Adubi war got its name from the Village head of Elere, Ige Adubi. Elere Adubi is presently a village near Itori, very close to Papalanto a town along Lagos Abeokuta road where there is still large cultivation of Sugar canes, (SONG: Omi ireke l’ẹn bu s’ebẹ ) in Ewekoro Local government of Ogun State.

Awape (also known as Molashin) who was Ige Adubi’s deputy instigated the war. He was working with the British government and he revealed their plans on the Direct tax system to the Ige Adubi, the village head. British government later jailed Awape for six months as punishment for his offence. 

About 600 people were killed in the Adubi war, including a European trading agent and a high Egba chief, Oba Osile. This incident led to the abolition of Abeokuta independence. 

The Adubi war birthed a popular song which was re-composed by the legendary Afrobeats icon, Fela Anikulapo Kuti. It goes thus:

Bi e ba n gbo gbagada gbagada (band repeats) Bi e ba n gbo gbogodo gbogodo (band repeats) E ma ya s’otun, e ma ya s’osi (band repeats) Ile olowo n’oro ngba lo (band repeats)

Ogun adubi s’oju re ja (band repeats) Ogun adubi le lopo lopo (band repeats) Iwo nikan n’odagba shoja mefa (band repeats) Oro o wo mo, o pada seyin (band repeats) Opada s’eyin, o wa n fi ewe bora (band repeats) Iya re nke lo bi ewure (band repeats) Baba re nke lo bi aparo (band repeats) Iwona n be lo bi igala (band repeats) Omi ireke l’en bu sebe (band repeats) L’en bu sebe, l’etun fin r’omo (band repeats)

O o o oya o, eni omo wu, oya kalo o (band repeats) Oya o o, eni omo wu, oya kalo eh (band repeats) Oya o o, eni omo wu, oya kalo eh eh eh eh (band repeats) Oya o o, eni omo wu, oya kalo eh eh ye eh (band repeats)

The Adubi war can never be forgotten in the history of the Egba people.

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THE HISTORY OF OGBOMOSO TOWN IN OYO STATE

 THE HISTORY OF OGBOMOSO TOWN IN OYO STATE

The town of Ogbomoso lies between Ilorin and Oyo Town in the south western region of Nigeria. The town was founded in the mid-17th century by Ogunlola, a brave hunter of Ibariba descent. History has it that Ogunlola migrated to the present site of Ogbomoso around 1650 in pursuit of his hunting career. He arrived at the site which was then a dense jungle with his wife named Esuu and together they camped beneath an ajagbon tree which can still be seen today near the Soun’s palace. 

Later on, Ogunlola and his wife built a hut near the tree and settled there permanently.

Shortly after they settled in the jungle, Ogunlola noticed that smoke emit daily from nearby places. He decided to check the places out and to his surprise, he discovered that four other hunters were also dwelling in the jungle. The first hunter was a Nupe elephant hunter named Aale who camped in a place now known as Oke-Elerin (Elephant Hill). The second was an Otta prince named Onisile who left his town because of title dispute, he settled in a place now known as Ijeru. The third hunter was Orisatolu who camped at Isapa and the last hunter settled at Akande which no longer exist. 

Ogunlola established his dominance over the four hunters with his unmatched hunting skills and the help of his wife, Esuu, who was very good at making tobacco snuff and guinea corn-wine which the hunters liked so much.

Ogunlola and the hunters formed a society called Alongo with the aims of protecting the settlement from slave raiders, hunting wild animals together, helping one another and so on. The settlement began to expand as people moved in till it became a village. Ogunlola gradually became the head of the new village as his hut became the administrative center where important issues were discussed, and a court where disputes were settled.

The history of Ogbomoso has it that Ogunlola was later imprisoned at Oyo-Ile, the capital of the old Oyo empire, for an alleged crime. While in prison, Ogunlola heard about a warrior named Elemoso who had been terrorising Oyo-Ile. He pleaded with the Alaafin (traditional ruler of Oyo) to let him out of the prison to fight and kill Elemoso. After much persuasion, the Alaafin granted Ogunlola’s request to hunt Elemoso down. Elemoso was a very strong and brave warrior who fought with sword and arrows. Ogunlola was shown Elemoso’s camp. However, it took him some days to study Elemoso’s tactics. One night, Ogunlola crept upon Elemoso’s camp and shot him down with an arrow. 

He beheaded him and took his head to the Alaafin who was very happy. The Alaafin granted Ogunlola freedom and even persuaded him to stay in Oyo-Ile but Ogunlola refused, he said to the Alaafin: “Ejé kí á ma se óhún” meaning “Let me stay faraway in my land“. This is where the title ‘Soun‘, the traditional ruler of Ogbomoso, was coined from.

Ogunlola returned to his village and was made the paramount leader with the title of Soun. He became the first Soun of Ogbomoso. The settlement was subsequently called “Eyi ti Ogbori Elemoso” meaning “the one who carried Elemoso’s head“. This was shortened to Ogbori Elemoso and later, Ogbomoso which it is called till today. This was how Ogbomoso got it’s name from Ogunlola’s bravery.

Ogbomoso later rose from its mere village status to a strong town due to the role it subsequently played in the history of Yoruba land.

Quick Factsheet on Ogbomoso

* Ogbomoso one of the major cities in Nigeria is located in Yorubaland, in South-Western Nigeria. The city was founded around the mid 1600s;

* Ogbomoso people predominantly belong to the Yoruba ethnic group;

* In 1991, the population was estimated to be approximately 645,000. By 2005, the population has climbed to more than one million people.

* Farming, agriculture and general commerce form the backbone of the economy. Agricultural products include yams, cassava, maize, and tobacco remain notable agricultural products of the region.

Famous Landmark In Ogbomoso

* American Baptist Church of Nigeria.

* The great square tower of the central mosque.

* The Baptist Seminary.

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Brief History of Iseyin, Nigeria’s Home of Aso-oke

 Brief History of Iseyin, Nigeria’s Home of Aso-oke

Iseyin, a town in the country side of Oyo state, is an ancient city in Yoruba land which is rich in history, culture and tradition. This richness is evident in the socio-cultural relations displayed by the Iseyin natives, in the panegyrics used to describe it. Iseyin is approximately 100 km north of Ibadan and it is the fourth largest city in Oyo state after Ibadan, Ogbomoso and Oyo. It is a part of the Oke-Ogun towns often referred to as the food basket of Nigeria. The town as at 2011, was estimated to have a population of 302,990.

The emergence of Iseyin was not arbitrary; however, its geographical endowment was a centre of attraction to the earliest farmers and hunters, who saw it as a fertile forestland for both mild and wild games, thereby serving as a pedestal for agriculturists and game hunters to thrive upon. The slight modification in its landscape whereby Iseyin land tucks into itself within an expanse of land surrounded by four high hills, has a link with history.

According to history, Aaba Odo-Iseyin and his people were the first set of settlers to exploit the earlier bewildered forest now called Iseyin. Aaba Odo-Iseyin, who belonged to the Oro creed, was an ordinary hunter with no royal or chieftaincy background. He migrated from Ile Ife for hunting purposes to build for himself and his people, a Camp Base at Ipokun, where they rest and reside after the day’s work. The base was later relocated to Igbo-Odofin.

Aaba Odo-Iseyin was thereafter joined by another valiant hunter, Ipale; who led his people to another part of the forest to continue with their work. Like Aaba, Ipale was also of the Oro creed and has no link with any royal hegemony. It is however important to note that no name had been given to the forest as at the time the hunters were settling in.

Subsequently, Oke-Esa and Jagun Ilado migrated to the forest land to settle in as hunters. Together with their people, they settle at different portions of the land. Jagun had his base at Igbo-Iwoye (in present Ilado Area). They were not different from the previous hunters in mission, origin and creed.

Aaba Odo-Iseyin took it upon himself to convince the other hunters to visit Ebedi in submission, and he invited them to a meeting at their meeting place. They all came, and he disseminated the message. Despite all his explanations, only Ipale and Jagun were convinced to visit Ebedi and they did so. Oke-Esa on the other hand, considered such invitation disdainful and refused to tow the path of his colleagues. When Ebedi, who was of Sango creed got a wind of this, he put an eternal ban on Oke-Esa and his descendants from being a chief or community head, in the history of Iseyin.

Ever since, no Aseyin has dared to appoint anyone as Baale in Oke-esa community till today. All the other three hunters were appointed the heads of their respective communities. Their titles are Aaba Odo-Iseyin (Dunmoba Community), Ipale (Ekunle Community) and Jagun (Ilado Community).

Ipale was also given the right to apportion land to strangers who wished to settle in Iseyin land. Among the beneficiaries were Baale Koso and his people, Onikosa and his people, Baale Ladogan and his people, and many others.

History has it that Aaba Odo-Iseyin later made arrangement to settle Ebedi at Ekunle, which he agreed to. Due to the humility of the three hunters who were of Oro extraction, Ebedi approved Oro oracle as the official oracle with which Iseyin was created and decided to honour it by celebrating it annually. This was the beginning of the yearly Oro festival in Iseyin, as depicted in one of its panegyrics: Iseyin Oro Omo Ebedi. The Oro festival marks the time during which women in the town are confined in, for some hours daily for a week, and peaked the seventh and seventeenth day with full day confinement.

In addition, Ebedi endorsed making sacrifice to Oro, a part of rites necessary to make any Aseyin. After Ebedi had settled down at Ekunle, as a valiant and responsible leader he deemed it necessary to provide security for his subjects against external aggression and intrusion, which was the order of the day.

To achieve this feat, history has it that Ebedi set out to Dahomey (now Benin Republic), to seek powers to ward off insurgence and enslavement from this newly established town christened Iseyin. It was said that the name ‘Iseyin’, emanated from palm kernel processing.

This assignment took Ebedi a very long time which made his people concluded that a calamity beyond his control had befallen him and won’t be able to return. Since a community without a leader is on the brink of disorder, they decided to appoint an Oba.

They therefore chose Ebedi’s brother, Ogbolu as the first Aseyin of Iseyinland. The event turned dramatic as Ebedi resurfaced with an army of supporters including sophisticated security experts and both male and female servants, at the time when Ogbolu’s installation ceremony was at its peak.

Not too far from the outskirts, Ebedi heard drum beats and tunes signifying a grand celebration in the town. He ordered his entourage to stop after he sighted a pregnant woman plucking leaves nearby. He approached the woman to elicit information about what was happening in the town from her.

Having heard about the installation, Ebedi was sad and disappointed about the development. With courage and a great sense of patriotism, he sent all the security outfits he brought from Dahomey to his sibling, the new Oba, through the pregnant woman. He instructed the woman to instruct Ogbolu that he could no longer enter the town to avert anarchism or possible breakdown.

Consequently, Ebedi transmogrify into a high hill (Ebedi Hill) and his entourage followed suit. Ogba, one of his charms experts transformed into a river (Odo-Ogba) and channeled across through the length of Iseyinland. His chief servants; Oluofi, Eyinjue and Atamafon also transform into high hills at different location on the outskirts of the town, making Iseyin to be surrounded by four historical hills.

Others in the entourage who transformed into rivers are Igbobi, Atori and Ajumoda. Ogidiyi, Adabo, Iserin and Okutapamo also transformed into some other things out of disappointment and inability to go back to Dahomey.

Ebedi’s transmogrification explains why it became a tradition for every installed Aseyin, to make sacrifice to Ebedi Hill on a yearly basis. Some historians have asserted that Ebedi is a very popular hero whose name is the most mentioned in the history of Iseyin and that Ebedi is a substitute to Iseyin, as the name of the town.

Many families in this rustic town are cotton spinners and weavers, a tradition passed on from generation to generation. It is rare to find any Iseyin native that grew up in the town, who does not know how to weave. According to the town’s customs, learning how to weave starts from age 8 and 10 years. Hence the saying, weaving of aso-oke is as old as Iseyin.

Today, Iseyin houses SAF Polytechnic, Iseyin (a private polytechnic), a Government Technical College, the Oyo State NYSC Permanent Orientation Camp, Friesland Campina (Wamco)- a milk processing centre, Raji Oke-Esa Memorial Library (a digital library) as well as Ikere Gorge Dam, which was discovered alongside Kanji Dam.

Without a doubt, Iseyin is best known for its dyeing (using locally grown indigo as well as imported dyes) of heavy imported cloths. Tobacco amongst other food and cash crops, is grown in Iseyin. Due to the sustainable annual rainfall in the area, the major agricultural activities are farming, hunting, fishing, food processing among others. It also produces virtually all fam produce such as yam, maize, cassava, plantain among many others.

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Strike: ASUU dismisses Buhari’s two-week ultimatum, says strike’ll end if public servants’ children are in govt schools

 The President of the Academic Staff Union of Universities, Prof Emmanuel Osodeke, on Tuesday, slammed the Federal Government for failing to prioritise education in Nigeria, stating that the woes bedevilling the sector will not end until the ruling elite are forced to train their children in public schools.

Osodeke, while dismissing the two-week ultimatum issued to ministers by the President, Major General Muhammadu Buhari (retd.), to end the strike, stated that ASUU had concluded negotiations with the government and was only waiting for the ministers to sign the agreement reached with the university lecturers.

The ASUU President, while decrying the brain drain in the education sector, noted that Nigeria is also losing its professionals in the medical line to other countries.

Osodeke, while featuring on Today Today, a current affairs programme on Channels Television, said the lecturers were ready to return to the classrooms as long as the government fulfils its part of the bargain.

On Buhari’s ultimatum, he said, “As a union, we also look at history – look at past precedents, until the issues are resolved, I don’t believe we…this will not even make any difference because this is not the first ultimatum given on this strike. Remember, when the Nigeria Inter-Religious Council met with the President on the 1st of February, they also set up a three-man committee to quickly resolve this issue within one month; and that was the Chief of Staff (to the President), the Minister of Labour (Employment and Productivity, Senator Chris Ngige) and the Minister of Education (Adamu Adamu). That committee didn’t invite us for a meeting until we rolled over the strike in May, that was when they invited us for a meeting. The NLC issued an ultimatum and that committee called a meeting.”

Osodeke recalled that after the negotiation, ASUU gave the government six weeks. “That was 22nd of May, we are (now) in July. We agreed on six weeks. That has expired, nothing happened. Now, (it is) another two weeks. Where we are, if we are serious, if we really want to resolve these problems, it should not take two days,” he stated.

The ASUU President went on the list other instances where the government side failed to report back or invite the union to scheduled meetings in the ongoing talks.

Reacting to Buhari’s “enough is enough” declaration on ASUU strike when governors in the ruling All Progressives Congress paid Sallah homage to the President in his Daura country home, Osodeke alleged that Buhari was being misled by those briefing him on the issue. “When people go to misinform the President, you (will) get what he is saying. When the Minister of Labour goes to misinform the President, you will see what he is saying,” he said.

The ASUU President recalled the government kept on setting up committees after committees, with their recommendations becoming inconclusive.

According to him, the lecturers are out to ensure improvement in the welfare and working condition in the academia, noting that what is happening in Nigeria is not recorded in other countries. “That is why a new professor earns less than N300,000,” he stated.

When asked about the average salary of a professor, Osodeke said, “The average salary of a professor at the bar today is about N400,000 a month – the highest rank, after you have spent about 10 years as a professor. When you are starting, it is about N300,000 as a professor. At the end, you earn N400,000.”

He added, “But when you compare it to other areas – the high impact areas, the most high-impact area in the whole world is academics, not NNPC, not Central Bank (of Nigeria). It is academics, where you take your best brains to; those who make First Class. For you to be a Lecturer 1, you must have Second Class Upper. That is your best brain and that is what they look out for in the world. And in this country, when you look at our history in the 60s, 70s, 80s, the only public servants that earned more than a professor was the Chief Justice of the Federation. A professor earned more than a minister, even more than a permanent secretary. You can check the records. Today, they have been relegated. They are not even earning anything. Check what a senator earns.

“We are not even talking about the Nigerian system, university is universal. When you go to universities in Ghana, you will see Nigerians working there, Indians, Asians. In Nigeria, like I said, in the 60s when they were well paid, when you went to Nigerian universities you would see people from Europe, America working in Nigerian universities. There was pay parity. But today, they have all left. Even Ghanaians, they used to be here; they have left. Today, you don’t see Africans coming to Nigerian universities.”

According to the ASUU President, when comparing the salary of a lecturer in Nigeria it should be done with the African average. He said of lecturers could not be attracted with the pay in Nigeria, it should attract First Class graduates to teaching in the universities and not “go to the banks or the NNPC.”

Osodeke noted, “It was the idea in those days. If you had First Class, no company would take you, you would want to work in the university. To ensure that those are already on ground…I can tell you…look at the history, as we are speaking now there is no year we don’t lose 400 to 500 lecturers going abroad. We call it brain drain. And none is coming (to Nigeria). Just like the doctors, they are leaving and none is coming in, which means you use your money to train your doctor here and he (or she) leaves the country. The nation is losing. You train your academics here, they leave the country to other countries where they know the value of education.”

The ASUU President also faulted the claim by the government that it had paid all workers in the universities the consequential minimum wage adjustment since 2019. “As I am speaking to you, all the universities of agriculture, nobody has been paid a dime. The payment was made in May but till now, they have not paid anybody in the universities of agriculture. In the universities where they paid, they selectively paid people: they paid some and left some, paid some half and paid some double.”

He stated that it was part of the irregularities that were recorded with the payment of lecturers under the Integrated Payroll and Personnel Information System, which ASUU has condemned.

Osodeke also faulted the claim that a faction had broken out of ASUU and decided to discontinue the strike. “There is none. They should name them. Which university? We are together,” he noted.

The ASUU President stated, “Our stand today is that this system has to change…change in such a way that we will get to a stage where the child of a school teacher, a driver, a photographer will enter a classroom and sit next to the child of a minister or a governor – in the same classroom in a Nigerian university. Even in the hostel, a child of Okinbaloye (the presenter) sleep with the child of the President in the same hostel, in the same bed. That is our idea.

“What we have right now is a class struggle and we should know it. You have a group who ensure that their children, with our resources, are paid, go to good environments, good hostels and classrooms where you have access to laboratory equipment, and then you leave the ones to rotten so that the children of the other people who are about 90 per cent will just be there, taking lecturers across the windows, sitting on bare floors; so that when their children come back to the country with good education, they take the juicy jobs.”

Osodeke pointed out that public servants and others in the ruling elite must be restricted to public schools for education to develop in the country. “It is the priority that you place on education. When you check the world today…go to Ghana; Ghanaians were here before and we said ‘Ghana must go,’ but now they are telling us ‘Nigerians must go.’ Why? Because they funded their education. In Ghana, they give 16 to 20 per cent of their budget to education on a yearly basis. In South Africa, it is the same thing. That is why today, Nigerians pay not less than N200bn to Ghanaian universities as school fees,” he said.

On the way forward, The ASUU President stated, “The government should prioritise education – as the Number 1 priority in the country because all of us here, we must pass through the schools. Now that you have killed it, we are now wasting our money on foreign countries. Last year, as claimed by the CBN, Nigerians spent N1.6tn as school fees in other countries in the world. That would have turned around all the universities in Nigeria and bring them to standard, where people will be coming from outside the country. But now, people go outside but nobody comes in.

“This strike that universities have shut down, those who run the affairs of Nigeria – the National Assembly, the Executive arm (of the government), they don’t have any problem. Their children are not here; their families are not here. If they were here; if the children of all the ministers and all the senators are all here in our public universities, this strike would not last two days. When the aviation people wanted to shut down the country, the National Assembly called them immediately and settled them immediately overnight because they all fly; they cannot pass the roads again. They fly so they quickly resolved it. But the universities are closed.”

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The Story Of IGBO ORA Town In OYO State – Where Every Family Has Multiple Set Of Twins

 The Story Of IGBO ORA Town In OYO State – Where Every Family Has Multiple Set Of Twins

It will interest you to know that there is a particular town in Nigeria where every household gas a twin. It is a thing of joy as many families always look forward to having twins regarding the belief that they are special blessings from God.

It’s a curious, but little-known fact that the rate of twin births in West Africa is about four times higher than in the rest of the world. The centre of this twin zone is Igbo-Ora, a sleepy southwest town in Oyo State. The town is dubbed the “Twin Capital of the world”. Igbo-Ora is a town and the headquarters of Ibarapa Central, Oyo State situated 80 kilometres North of Lagos. The rate of their population keeps multiplying due to the high rate of birth twins in the town. In 2006 the population of the town was approximately 72,207 people. In 2017 the population is estimated to be around 198,514 people which over doubles the previous population.

The unusually large number of twin births in the region have earned the town the nickname Twin Capital of the World. This phenomenon of a large number of twin births is not unique to Igbo-Ora; it has also been observed in the town of Kodinji in India and Cândido Godói in Brazil but Igbo Ora has surpassed those countries.

In Igbo-Ora, research has suggested that the multiple births could be related to the eating habits of the women in the region. Though no direct relation between dietary intake and twin births has been proved, a research study carried out at the University of Lagos Teaching Hospital has suggested that a chemical found in Igbo-Ora women and the peelings of a widely consumed tuber (yams) could be responsible. There is of course the possible explanation that the large number of twins being born there could simply be a matter of genetics.

“More twins are born here than anywhere else on earth, but nobody is quite sure why this town should be more twin prone than any other”. Outlook reports from the ‘twin town’ with a difference.

Entering Igbo Ora town, you need no soothsayer to tell you it is a town of twins, placed at the entrance is a notification which welcomes visitors and reads thus, welcome to Igbo Ora, the Land of twins”

Nigeria is the most highly populated nation in the world with an estimated of over 100 million people and population experts say that the country, particularly the southwest, has the world’s highest twinning rate. According to reports from bbc and Vanguard. In the predominantly rural community of Igbo-Ora, multiple births are celebrated and have, over the generations, been regarded as special gifts from God. Twins are a blessing, with many pregnant women wishing for multiple births.

Igbo-Ora is not a wealthy town, many families rely on farming for their income and resources are scarce. Bringing up large numbers of children can be a struggle, but in many families, the arrival of twins continues to be warmly welcomed as one townsman explains: Being a father of twins is a joy. It is a sort of honour, because you know they are a special breed from God. The historical town of Igbo-Ora is always coming alive when people from all walks of life converged in the ancient community to celebrate the yearly Igbo-Ora World Twins Festival.

Reputed to be the most prominent among of places with multiple births, with a record of twins or triplets in virtually every household in the community, the festival, which was put together by Twins World Creations in conjunction with the Igbo-Ora community foundation is always organised to showcase the tourism and cultural potentials of the community, as well as attracts investors into the state and help get the town into Guinness Book of Record.

The highpoint of the yearly event has always been the presence of the grand patron of the festival, Alaafin of Oyo, Oba Dr. Lamidi Olayiwola Adeyemi 111, many other first-class monarchs and other prominent personalities.

It has now become a tourism event in the whole of Ibarapa land. The twins festival is often used to boost the economy of Nigeria through twins tourism. The festival, which started 10 years ago as Naija Twins Festival, was repackaged a few years back for global participation hence World Twins Festival is designed to position Oyo State as the foremost twins’ tourism destination in the world. The Olu of Igbo Ora is Jimoh Olajide Titiloye from the Asoro-Olu Ayinla ruling House. He ascended the throne in 2019.

In Igbo-Ora, nearly every household has a history of giving birth to twins or other multiples, people attributed the predominance of twins in Igbo-Ora to a meal, Amala and Ilasa, morsel meals that combine yam powder (agida) and Okra Leave Soup, yams contain gonadotrophins, a chemical that helps women produce multiple eggs. 

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Unions To Shut Banks, Airports, Others Over ASUU Strike

The Federal Government and workers’ unions in various sectors of the economy were literally at each other’s jugular, yesterday, over the five-month long strike embarked upon by the Academic Staff Union of Universities, ASUU, which has grounded the nation’s ivory towers.

Pointedly, the Association of Nigeria Aviation Professionals, ANAP, and National Union of Banks, Insurance and Financial Institutions Employees, NUBIFIE, have threatened to shut down airports, banks and financial institutions in solidarity with the Nigeria Labour Congress, NLC, which has directed its members to embark on a nationwide protest on July 26 and 27 in solidarity with the university teachers’ industrial action.

On a day the National Universities Commission, NUC, lamented the effects of the strike on students, the economy as well as reputation of the nation’s universities, the students’ wing of the Coalition of Northern Groups, CNG,also urged its members in the 19 states of the North, who are affected by the ASUU strike, to join the protest action declared by NLC. 

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HISTORICAL BACKGROUND OF EJIGBO TOWNSHIP, OSUN STATE, NIGERIA.

 HISTORICAL BACKGROUND OF EJIGBO TOWNSHIP, OSUN STATE, NIGERIA.

Ejigbo community is a major Yoruba town in Osun state of Nigeria. It is about 40kilometers from Oshogbo, the capital of Osun state. The 1963 Nigerian census estimated its population to be 46,000 with a landmass of 25square kilometers. Populated to be 132,641 as at the 2006 cenus.

According to oral history, Ejigbo is an ancient settlement founded by Akinjole Ogiyan, abbreviation of Ogiriniyan, right after the old Oyo. Ogiyan has a rich pedigree been a descendant of Oduduwa and the ruling family of Ife. Together with his brothers, particularly the Akire , the founder of Ikire-Ile, they left Ile- Ile with Oranyan(oranmiyan), the founder of old oyo,to establish their own towns. 

The fact that ogiyan, is from Ile-Ife is confirmed by Ejigbo Mekun’ the name of a market in Ile-Ife. Akinjole settled many other villages spread around yorubaland. He is the paramount ruler and prescribed authority over many, if not all of them.

The following towns and villages ,among others were under him, Ika, igbon,olosin ologede,inisa, aato, ijimoba, afake , ilawo, inisa edoro, isundunrin, olia,ado ori-oke,ayegunle, idigba, ibogunde, songbe, olorin osuntedo and iwata.

Around 1835, Ejigbo came under Ibadan, when the Ibadan army moved to protect Osogbo from Ilorin invaders. In fact, detachments from Ejigbo assisted the Ibadan army in the ijaye, jalimi, and kiriji wars between 1860 and 1866.

Ajayi ogboriefon, balogun and leader of the Ibadan army in the jalumi war circa 1860 and 1878 was a native of Ejigbo from the Akala compound and his mother, Alagbabi was the daughter of an ogiyan of Ejigbo. In 1934, when the then government retioined to the terms of the 1893 treaty which recognized Ibadan’s independence and gazettes the bale and divisional council of Ibadan as an independent native authority, five district Obas including the ogiyan were made members of the Divisional Council.

The traditional markets are the ones in the centre of the town, and few others in some other quarters. There is now a traditional markets fixed for every Saturdays as is the case in many Yoruba towns. It is situated at the centre of the town, in front of the palace and it is also the most favored for night shopping and other social activities.

In the past, it was used as recreational centre for the town, and therefore, was attended by many who even had nothing to buy or sell.

Ejigbo did not escape foreign influence especially, the nineteenth century events that permeated Nigeria. Its people and culture changed with the flow. For example, many people have been converted to Islam and Christianity. The Baptist, being the dominant Christian mission in the town, now has a number of churches and it was through its efforts that the people of the town established the first fully fledged secondary grammar school; the Ejigbo Baptist high school followed the Asarudeen Grammer School. Ejigbo is tolerant of its diverse faiths. This is demonstrated in the joint celebration annual Orisa Ogigan festival.

Farming is the traditional source of economy in Ejigbo. It is based on production of food crops, such as yam, cassava, cocoyam, potato, maize, guinea corn, cowpea and cash crops like cocoa, palm oil, kola-nut, coconut and varieties of fruits. Trading in textiles and imported goods is also common in the town

Ejigbo indigenes reside in Ivory Coast, Togo, Benin Republic and some other Francophone Countries thereby giving them the opportunity to speak French in addition to Yoruba, their mother tongue. They also occupy key positions in some of these countries.

* The traditional title of the paramount ruler is Ogiyan of Ejigbo.

* Ejigbo is home to the College Of Agriculture, Osun State University.

 

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ENOUGH IS A ENOUGH' : ASUU REACTS TO BUHARI COMMENT ON ASUU STRIKE

 

'ENOUGH IS A ENOUGH' : ASUU REACTS TO BUHARI COMMENT ON ASUU STRIKE

The Academic Staff Union of Universities, on Tuesday, reacted to the comments made by the President, Major General Muhammadu Buhari (retd.), regarding the ongoing strike action by the union.

The PUNCH reports that Buhari had, on Monday, in a statement signed by his spokesperson, Garba Shehu, told the striking lecturers to consider the future generation and resume back to work.

“We hope that ASUU will sympathise with the people on the prolonged strike. Truly, enough is enough for keeping students at home. Don’t hurt the next generation for goodness sake,” Buhari was quoted as saying.

But the chairperson of ASUU, Federal University of Minna, Dr. Gbolahan Bolarin, accused the president of playing psychological games by involving the future generation in his statement.

According to the ASUU chairperson in a statement made available to our correspondent in Abuja, he noted that the president who had been vocal about the struggles of ASUU before he became president, failed to put his knowledge of the struggles of the university lecturers into use.

“The media space was inundated with a statement credited to President Buhari regarding ASUU’s struggle yesternight, and with spill over till this morning. Hence, the need to give this brief response so that Nigerians would know if ‘Enough is actually enough’.

“Firstly, Mr President was very vocal about the ASUU struggle some years back before becoming the President and one would have expected him to know about the struggle more than some people but unfortunately, his statement yesterday suggested otherwise. I won’t blame the president that much, I can only say that his handlers are his enemies because if the president was properly briefed about the matter, he wouldn’t have made that statement.

“Again, the president said enough is enough, what is actually enough? Was he talking about the attitude of his appointees to direct order, as evident in the directive he gave on February 1, 2022, and was not executed for over two months? Was he tired of going through reports on assignments given to different agencies? These are more of his faults and not that of the Union.

“The president was trying so hard to play a psychological game by bringing students (next generation) into the statement forgetting that the lecturers like any other common Nigerian have their kids and wards in public universities but his kids are/were not/never in public universities.

“Unfortunately, the government after six months of keeping the students at home due to its poor handling of the strike issues is just realising that they are parents when their children do not even know what the gates of public universities in the country look like. There is no need to paint ASUU’s struggle in such coloration because we all know that the political class hardly cares about the rest of us because they only believe the students are good for political thuggery.

“I was so happy when the president mentioned that, we should be inclined toward technology, the question again that we need to ask is this; do we have the facilities to make us an innovative nation through our universities? Is the upgrade of facilities in our universities to make us competitive not part of ASUU’s demands? Then, I think enough is enough of daydreaming.

Speaking further in the statement, the ASUU chairperson cautioned the presidential spokesperson and other government officials against making issues of ASUU political.

“Unfortunately, some aides to the president think that academic staff can only think maximumly at their own level of reasoning. The Media Aide to the President, Mr. Garba Shehu, was on Channels TV yesterday saying that “why is ASUU holding President Buhari to ransom?” This is as if the fight is personal. He should go back in time and tell us if President Buhari was in power in the 90s, 2009 (the strike that led to the famous agreement), 2013 (the six-month strike), etc.

“Government agents should stop playing politics with everything, especially when lives are involved. He was also saying that ASUU should bend, the question is this, which *item on the demand has been resolved that can make any right-thinking person bend?

“I am very disappointed when I heard “they should go back to classes while we continue to negotiate with them,” do they think we are stupid or a bunch of idiots that can not process things properly? We have been on strike for close to six months and you have not been able to resolve just one of the issues and you want us to go back to classes so as to declare another strike in the next three months?

“Haba, Mr. President, enough of this talk, it is time for action that will lead to permanent resolution of the issues quickly going by what you were saying before 2015 and history will be kind to you that the president that brought enough to ASUU strike was you. 

Rebroadcasting:

Sansa Wasiu Shodeko

For WILL TO POWER EDU CONSULT. 

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CHINUA ACHEBE (1930-2013)

 CHINUA ACHEBE (1930-2013)

Chinua Achebe of Nigeria was one of the most famous 20th Century African writers.  He published his first novel Things Fall Apart in 1958 and has since published four more novels and a series of short stories, essays, and other literature.  Much of Achebe’s work focuses on the themes of colonialism, post-colonialism, and the tumultuous political atmosphere in post colonial Nigeria.

ACHEBE, CHINUA (1930– ). Born in Ogidi, in Anambra State, Achebe was baptized Albert Chinualumogu. He is one of Nigeria’s most renowned English-language novelists. He received his bachelor’s degree in literature from the University College (present-day University of Ibadan). Achebe worked for the Nigerian Broadcasting Corporation (1954–1967). 

In 1967, he joined the faculty of the University of Nigeria at Nsukka as a literature professor. During the civil war, Achebe worked for the Republic of Biafra. In 1967, he cofounded a publishing company with Christopher Okigbo, who died during the civil war. Many of Achebe’s works touch on Nigerian political issues. 

His famous works include Things Fall Apart (1958), Anthills of the Savannah (1987), and No Longer at Ease (1960). After the war, he worked as the director of African Studies at the University of Nigeria at Enugu. During the 1970s, he taught at several different universities in the United States. He spent the next 20 years living in both the United States and Nigeria, holding various positions such as director of Heinemann (Nigeria). 

Achebe was a member of the People’s Redemption Party. In 1990, he was paralyzed from the waist down by a serious car accident in Nigeria. 

Achebe has received numerous awards, including the Margaret Wong Prize, the New Statesman “Jock” Campbell Prize, and the Commonwealth Poetry Prize (1972). He has also received several honorary doctorates from international universities.

Chinua Achebe died in Boston on March 22, 2013.  He was 82.

Rest in peace legend...

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RIEF HISTORY OF MODAKEKE TOWN IN OSUN STATE

One such story is the common Ife and Modakeke war of 1835–2000, which according to history was one of the longest intra-ethnic wars in Yorubaland. According to legend, Ifes and Modakekes are the sons and daughters of the same parents. Their ancestors can be traced back to Oduduwa, the Yoruba race’s progenitor.

Modakeke is a town in Osun State, South-West Nigeria, with nearly 300,000 inhabitants who are predominantly farmers and warriors. The town is about 45 kilometres from Osogbo, capital of Osun State and 90 kilometres from Ibadan in Oyo a state. Modakeke came into existence in 1945 after the fall of the Oyo Empire, below is a brief history of Modakeke town.

The whole of Yorubaland was thrown into chaos and confusion after the Oyo Empire fell to the Fulanis in 1835. The inhabitants of Oyo ran for safety and therefore were dispersed across Yorubaland, some founding new settlements and others, joining existing settlements like Ile-Ife. A group of Oyo refugees settled in Ile-Ife to begin a new life which unknowing to them will later birth the town called Modakeke.

On getting to Ile-Ife, they have already lost all their possessions and then took up menial jobs in the town. They also got recruited in the Ife army and it was through their bravery that Ife had its territory extended to Alakowe, its present boundary with Ilesa. They started growing and producing different types of food crops on farmlands given to them by their Ife people.

The then reigning Ooni of Ife, Oba Akinmoyero, received the Oyo refugees well and later gave them an expanse of land to live. The name Modakeke was adopted after consultation with the oracle which directed them to go to Ebu-Alako near Oke-Owu where they met a swarm of Ako (Stork) birds. The name was derived from the cries of the storks (Mo-da-ke-ke-ke-ke). This is also the origin of the appellation Akoraye (the stork has a place) and since the founding of Modakeke, eighteen traditional heads known as ‘Ogunsua’ had ruled the town.

Ife and Modekeke Crisis
There have been controversies about the conflict between these two parties, which to date has remained a discussion in the Yoruba lineage. Historians believe that the major causes of their conflict (Ife and Modakeke) were land ownership, payment of land rent (Isakole), the establishment of local government, and the placement of its headquarters, all of which are reflected in cultural identity, economics, and politics. The most prominent causes were the creation of local government and the location of its headquarters.

The Yoruba see Ife as their source, and they regard the Modakekes as their ‘landlords.’ Following the collapse of the Old Oyo empire in the 19th century, the latter migrated to the area. This was the underlying element in the Yoruba ethnic conflict that resulted in the deaths of thousands of people.

How was the Ife-Modakeke Conflict resolved?
In March 2000, Nigerian former President Olusegun Obasanjo announced a government-brokered truce and the formation of a 27-member peace committee in an effort to settle the long fight over land rights. In addition, the two towns were subjected to a dusk-to-dawn curfew, and hundreds of armed riot police were sent to enforce the truce.

A peace accord was also struck in February 2009 between Ife and Modakeke. The Ogunsua of Modakeke was elevated to the rank of Oba as a result of this peace deal. Also, the Osun State Government, the Ooni of Ife, Oba Okunade Sijuwade, Olubuse II, and the Ogunsua of Modakeke, Francis Adedoyin, signed the deal.

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BRIEF HISTORY OF IWO LAND IN OSUN STATE

 BRIEF HISTORY OF IWO LAND IN OSUN STATE

Iwo is one of the ancient towns in Yorubaland. Its early history like the history of most Yoruba kingdoms, started at Ile-Ife early in the 11th century. Tradition relate that Adekola Telu, son of the sixteenth Ooni of Ife, Queen Luwo Gbagida, who migrated from Obalooran’s compound in Ile-Ife after the death of his mother. 

Prince Adekola Telu left Ile-Ife with a host of attendants headed to the unknown when they left Ile-Ife. However, his first settlement was at a place called Ogundigbaro which was a place located at the confluence of River Oba and River Osun. After a number of years at this settlement, they were forced to leave the place due to constant flooding.

After consultation with Ifa Oracle they moved to Erunmu District where they could not remain for a long time because of the depredation of wild animals around the area (Alademomi Kenyan). The sojourners then moved to Igbo-Orita from where, after a long time they proceeded to settle finally at Ile-Iwo.  It's claimed that Adekola Telu died at Igbo Orita. The site was a distance of about six (6) kilometres from the centre of the preset Iwo (Ibadan Iwo Garage).

Three descendants of Telu reigned here. They were Rounmu (who probably led the group there), ganfenumodi and Jikanmu (who had the most eventful reign). A separate account stated that while it was epidemic that sent them packing, they consulted Ifa oracle before leaving. Ifa therefore ordered them to leave Igbo Orita for a place where Eye Odidere (Parrot) abounded. It was on their way that Jikanmu fell sick and was being carried along by a man named Aimaku. Gossip House

As fate would have it, Jikanmu eventually gave up the ghost very near a river, which has today being named Adeke River (River where the King died – Obadeke) today. The man who was credited for founding the present Iwo was Olumade Parin. Parin had taken over from Jikanmu after his death, and had led the people to where Parrot is abounded. It was on their way that Jikanmu fell sick and was being carried along by a man named Aimaku.

The man who was credited for founding the present Iwo was Olumade Parin. Parin had taken over from Jikanmu after his death, and had led the people to where Parrot is abounded. That was how Parin became the first Oluwo in around 17th century.

Their kings are great by the successes achieved in war time. Their nobles show their nobility by their achievements at the war front. However, while Iwo shared similar sentiment of having a strong connection with Ile-Ife, the cradle of the Yoruba race, the reason for their migration is far from wars but that of direct and willing migration from Ile-Ife. Iwo is located round towns and major settlements which includes Asa, Oluponna, Ile-Ogbo, Ogbaagba, Kuta, Telemu, Ikire-Ile, Bode-Osi, Ajagba, Ajagunlase and Ikonifin just to mention a few. 

The rulers of these aforementioned settlements pay traditional homage to the Oluwo of Iwoland, the paramount ruler in the area. It must therefore be noted with satisfaction that people of Iwo and its environs co-exist peacefully together while believers of Christian, Islamic and Traditional religions intermingle among one another without problem.

May God Bless Iwo Land

Sansa Wasiu S. 

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History Of Ile-Ogbo Town

 History Of Ile-Ogbo Town

Ileogbo is the headquarters of Aiyedire Local Government in Osun State, Nigeria. It is situated midway between Ibadan and Osogbo, the capitals of Oyo and Osun State. Ibadan is about 44 km to the south of Ileogbo while Osogbo is about 42 km to its north, Oyo 40 km to its west, while Gbongan and Ife are located to the east of the town.

The name Ileogbo comes from an old Yoruba folk tale that the people in this town had a very long life span. Ileogbo means the land of the old. The settlers in this town used to have a saying "Ile Ogbo mi ni mo de yi" (meaning the place where I will live till I am very old), and the name was later shortened to Ileogbo.

Ileogbo is one of the famous Yoruba land with its famous cultural activities and tradition,

Ore (ileogbo Ilu ore, omo arepo panda) said to be the protector of ileogbo citizen both home and abroad. Ore festival comes once a year and it attracts people far and wide. Ore tree is as strange as finding a lion in a hole dug in the ground that harbors a rat. When you account for the mother of whom her child's biography is shoddy, its sound unbelievable. But such is the feature of the cradle of a sacred Oore Tree located in Ileogbo.

Ileogbo, inarguably is a product of Ore Tree. The tree, because of its peculiarity, is a pointer to the seating of Ileogbo, the headquarters of Ayedire Local Government in Osun State. The tree life span is uncertain as the first settlers are younger than Ore tree.

The tree was located circa 1840 subsequent to a spiritual consultation with oracle by Kuseela, the only surviving Prince of the war between Fulani and Ileogbo in 1822. Ileogbo was checkmated by Fulanis in 1822, thus, the former site became desolated. After the clash between the troops of Alaafin and the Fulanis in Osogbo in 1840, tranquility returned to the affected Yoruba towns, Ileogbo inclusive. The development triggered Kuseela, consulted an oracle and was divined that he stops, with his entourage where ever he finds a tree tied with white cloth. It was divined that he, with his people shall organize a prosperous kingdom.

Tradition had it that the tree is manned by a male (Baba Abore) and a female (Iya Abore) appointed on the advice of the king. One of the past Iya Abore from Olukoun's compound nicknamed the tree Alhaja Jabaru. This name is not unconnected with the female spirit the tree is said to shelter. Some traditionalists considered Ore as a strong protection against any havoc in Ileogbo. The tree does not shed its leaves under its shade.

Eegun festival (masquerade) it is festivity that draws people from other towns and cities to Ileogbo.

Igbo festival is a must see tradition where young and old, men and women, boys and girls loyal to Igbo festival will be flogging themselves publicly in the city center.

Ileogbo has some private and public secondary schools like Luther King’s college ileogbo, Community High School, Ileogbo, African church grammar school, kuta/ileogbo others are Royal ambassador international college, ileogbo, Omoloye group of schools, ileogbo, Daarul-Hikmah Islamic School, Glorious group of schools, ileogbo and lots more

Aiyedire is a Local Government Area, one of the thirty Local Government Areas in Osun State, Nigeria. Its headquarters is located at 1, Col Ogunkanmi Road in the town of Ileogbo at 7°47′00″N 4°12′00″E. Hon. Adeboye Mukaila Oladejo had been its Chairman since 2017.

Aiyedire Local Government Area is divided into four districts namely Ile Ogbo, Kuta, Oke Osun (Alabata), and Olupona. For efficient administration purposes, Aiyedire South, a Local Council Development Area (LCDA) was created out of Aiyedire and headed by Hon. Olufemi Idowu.

This Local Government Area is located in the western axis of Osun state. It is bounded by Ejigbo, Ola Oluwa, Irewole, Ayedaade and Iwo Local Government Areas. It has an area of 262 km² and a population of 75,846 at the 2006 national census. It features two distinct seasons, the dry and rainy seasons. The average temperature of Aiyedire is put at 28.5° centigrade while the humidity of the area is estimated at 60 percent. Wind speed across Aiyedire is put at 10 km/h.

Farming is the predominant economic activity. Cocoa is a major cash crop cultivated in the area solely or in combination with other agricultural crops such as coffee, cassava, palm oil, kola nut, maize, pineapple and yam.

Trade is an important feature of the economic lives of the people with markets such as the Alaya main market and the Mosun market providing access for the exchange of a wide range of goods and services. Hunting and crop cultivation are other important economic enterprises engaged by the locals.

Sacred Idi-Oore Tree

The tree is famed a pointer to the seating of Ileogbo, the headquarters of Ayedire Local Government in Osun State. The tree life span is uncertain as the first settlers are younger than it. The tree was located circa 1840 subsequent to a spiritual consultation with oracle by Prince Kuseela, the only surviving monarch from the war between Fulani and Ileogbo in 1822 where they were defeated. In 1840, as tranquility returned, it triggered Kuseela, to consult an oracle for a new abode as the former settlement was desolate. The oracle divined that he stops, with his entourage where ever he finds a tree tied with white cloth. It was divined that he, with his people shall organize a prosperous kingdom. Prince Kuseela contacted the tree, weeded its surrounding, settled near at Akinmoyero`s compound and invited people from far and near and subsequently multiplied to about eighty two compounds with numerous suburb.

Tradition had it that the tree is manned by a male (Baba Abore) and a female (Iya Abore) appointed on the advice of the king. One of the past Iya Abore from Olukoun`s compound nicknamed the tree Alhaja Jabaru. This name is not unconnected with the female spirit the tree is said to shelter. Some traditionalists considered Oore as a strong protection against any havoc in Ileogbo. The tree does not shed its leaves under its shade.

Cultural activities

Anlugbua is celebrated annually. Anlugbua Akindele, a famous hunter and warrior was a progenitor that led his people from Orile-Owu to Owu-Kuta, where they are presently settled. He left Orile-Owu because he was not given the chance to reign after his father’s passage. His younger brother was made to ascend the throne, which angered him. So, he left and later settled in a place called Ikutamiti (I evaded death). It is Ikutamiti that was shortened to Kuta. After a reign of 300 years, he decided to sink to the ground, instead of dying physically. The spot where he entered into the ground is where is annually converged to celebrate. The place is now a local historical site.

The shrine is a sacred groove about three kilometres away from the town and inaccessible by vehicle and tucked inside the Anlugbua forest. Some of the rites are the sacrifices of live ram and dog in addition to pounded yam and okro/ogbono soup at the shrine. Persons who wear certain tribal marks called keke are forbidden from entering Anlugbua.

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