HISTORY OF NIGERIAN CIVIL WAR WITH BIAFRA, THE CAUSE AND HOW IT ENDED

 HISTORY OF NIGERIAN CIVIL WAR WITH BIAFRA, THE CAUSE AND HOW IT ENDED

The Nigerian Civil War, popularly known as the Nigeria-Biafra War which lasted from 6th July 1967 – 15th January 1970 almost destroyed the unity of Nigeria.

The Civil War was fought to reintegrate and reunify the country. It was a result of the Nigerian government’s efforts to counter the struggle by the Igbo people of the Eastern egion to break away from Nigeria under the new name – The Republic of Biafra led by a military officer and politician, late Chukwuemeka Odumegwu Ojukwu.

It is believed that the war became inevitable because the Igbo people felt they could no longer co-exist with the Northern-dominated Federal Government of Nigeria.

The Nigerian Civil War which broke out on 6 July 1967 and lasted until January 15, 1970, was the culmination of uneasy peace and instability that had plagued the Nation from independence in 1960.

It was a result of a long period of alleged political, economic, ethnic, cultural, and religious deprivations, which had its genesis in the geography, history, culture, and demography of Nigeria. 

- WHO ARE BIAFRANS?

When you talk about Biafrans you are referring to the inhabitants of South-East Nigeria who are mostly the Igbos. The group pursued their desire for secession due to economic, ethnic, cultural, and religious tensions among the various people of Nigeria.

Biafra as a territory existed long before the amalgamation and independence of Nigeria as a republic but it will be said that the group fully came to the limelight on May 30, 1967, when it publicly declared her secession from the binding forces of the Federal Republic of Nigeria.

The Biafran nation had a total number of 25 provinces covering the following Nigerian states: Abia, Anambra, Delta, Ebonyi, Imo, Bayelsa, Rivers, Cross River with Enugu state serving as its capital.

Little is known about the literal meaning of the word Biafra. But it is widely believed that the word Biafra is likely derived from the subgroup Biafra or Biafada of the Tenda ethnic group who reside primarily in Guinea-Bissau. Chukwuemeka Odumegwu Ojukwu who was then the military governor of the Eastern Region and also seen by the Igbo People as “the man in power”, was mandated by the Consultative Assembly of the Biafrans, to declare Eastern Nigeria a free sovereign and independent state by the name and title “the Republic of Biafra”.

- THE GENESIS OF BIAFRAN NIGERIAN WAR

The immediate cause of the civil war may be identified as the coup and the counter-coup of 1966 which altered the political equation and destroyed the fragile trust existing among the major ethnic groups.

Before the full-blown war, there was a military coup in 1966 (carried out by Maj. Nzeogwu which led to the death of Tafawa Belewa, among others), a counter-coup (led by Gowon, which led to the brutal murder of Aguiyi Ironsi, Fajuyi, among others) and persecution of the Igbo people living in Northern Nigeria, forcing them to return home. Even on their way home, many of them were killed in disturbing circumstances.

There have been divided opinions on the 1966 coup as some argue that corruption among the civilian ruling class pushed the military to organize the coup, while others opine that the control of oil production in the Niger Delta was also a major factor.

In May 1967, the Federal Military Government divided the country into twelve states from the original four regions, but the former Eastern Region under Lt. Col. Ojukwu saw the act of the creation of states by decree “without consultation” as the last straw, and declared the Region an independent state of “Biafra”.

Consequently, the Federal Military Government saw this act of secession as illegal. Several meetings were held to resolve the issue peacefully without success.  To avoid disintegration of the country, the central government was left with no choice but to forcefully bring back the region to the main fold.

As soon as the war began, the  Federal Military Government of Nigeria led by General  Yakubu Gowon surrounded the Biafra territory and captured the oil–rich coastal areas.

The blockade imposed during the war led to severe famine such that within the two and half years (30 months) the war lasted, there were over 100,000 overall military casualties, while nearly two million civilians died from starvation, which was a deliberate policy adopted by Nigeria to bring the people on the Biafra side to their knees.

Western powers were also involved in the war, with Britain and the then Soviet Union backing Nigeria, while France and a few other countries supported Biafra.

How The Biafra Civil War Ended

At the orders of the Federal Military Government, the Nigerian federal troops marched in two divisions into Biafra on the 6th of July, 1976. Division 1, led by Col. Shuwa operated through the north of Biafra, while the second Division advanced on Nsukka which later fell on July 14.

On the 9th of July, the Biafrans led by Lt. Col. Banjo retaliated by marching into the mid-western region of Nigeria across the Niger River, passing through Benin City and later stopped at Ore on August 21.

The Biafran troops captured the mid-west easily because there was little repulsion from soldiers guarding the region. This infuriated Gowon and he asked Col. Muhammad Murtala to form another division (Division 2) to drive the Biafrans out of mid-west and attack Biafra as well. The mid-west region was recaptured by the Nigerian army on the 20th of September.

Enugu was made the capital of Biafra, and later when Enugu was captured in October 1967, Aba, Umuahia and Owerri served successively as the provisional capitals.

Within a year, the Federal Military Government captured the city of Port Harcourt and many other coastal oil facilities. The Federal Miltary Government blocked all the routes for transporting food into the Republic of Biafra which led to severe starvation.

The FMG saw this as a war strategy and a way to keep Nigeria united, while many people around the world saw this as nothing but a genocide. The food flown in by foreign mercenary pilots was very little and couldn’t solve the starvation Biafra was facing. Over 2 million Biafrans died of starvation.

By the end of the year 1969, it was obvious that the war will soon come to an end. The FMG launched its final operation known as “Operation Tail-Wind” on January 7, 1970.

The operation was carried out by the 3rd Marine Commando Division and supported by the 1st and 2nd Infantry Division. Owerri was captured on the 9th of January, while Uli fell on the 11th of that same January.

Aware of the hopelessness of the situation, the self-acclaimed Biafra head of state, Lt. Col. Ojukwu fled the Republic immediately with his family on the 10th of January 1970.

The commander of the Biafran army, who was left with the administration of the Republic later surrendered to the Federal Government on the 14th of January, 1970, thus bringing the civil war and bloodshed to an end. The war officially ended on the 15th of January, 1970.

The sudden end of the war in 1970 was a big relief to both sides and the entire world was elated when General Yakubu Gowon said there was no victor, no vanquished. His government also introduced the popular three ‘Rs’, which stood for Reconciliation, Rehabilitation and Reconstruction.

At the end of the civil war, the Federal Military Government ordered that all Biafran currencies must be deposited into a bank account immediately or they would become worthless.

After everyone complied with the directive, they again ordered that every former Biafran account holder will receive only the sum of 20 pounds regardless of how much they had in their account.

This most Biafrans believed was an unjustified act of the civil war as heads of households were forced to rebuild their financial holdings as well as support a typically large African family with only 20 pounds.

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HELP FIND TINUADE!

 

*HELP FIND TINUADE!*

TINUADE ADEOYE is a JSS3 student of QUEEN COLLEGE YABA who has been missing since 15th of August 2022. TINUADE was sent an errand down the street by her parents at their residence in Ifo, Ogun State Nigeria and since then she has not returned home.

Last seen location was Ogba,  Lagos.

Please anyone who see her whereabout should kindly reach out to nearby police station or appropriate channel.

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Announcement;

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TAI SOLARIN UNIVERSITY OF EDUCATION, IJAGUN P.M.B.2118, IJEBU-ODE, OGUN STATE (AN OGUN STATE GOVERNMENT-OWNED PUBLIC UNIVERSITY)

 TAI SOLARIN UNIVERSITY OF EDUCATION, IJAGUN
P.M.B.2118, IJEBU-ODE, OGUN STATE 
(AN OGUN STATE GOVERNMENT-OWNED PUBLIC UNIVERSITY) 
2022/2023  POST-UTME SCREENING EXERCISE FOR UTME (100 LEVEL) AND DIRECT ENTRY (200 LEVEL) CANDIDATES 

This is to inform the general public that the POST-UTME screening exercise of Tai Solarin University of Education (TASUED) for the 2022/2023 session will take place as indicated below: 

THOSE WHO MAY APPLY

UTME candidates who chose TASUED as first/second choice institution or seeking change of institution to TASUED through JAMB, having scored a minimum of *150* in the 2022 UTME. 

Direct Entry candidates with A level/OND/HND/NCE/JUPEB/IJMB qualifications who chose TASUED as first/second choice institution or seeking change of institution to TASUED through JAMB and have obtained 2022 Direct Entry JAMB form. 

NB: Only applicants, who have chosen or changed to Tai Solarin University of Education through JAMB and whose details appear on the University profile on the JAMB CAPS will be considered for admission. 

ADMISSIONS REQUIREMENTS:

All candidates must satisfy the specific ‘O’ level requirements for the programme they are applying for (Please download and read the University Degree Brochure and carefully study the ‘O’Level requirements for the course you are applying for, before filling the online Application Form)

METHOD OF APPLICATION (LOG IN PROCEDURE)

Candidates should apply online through the TASUED Admission portal on https://my.tasued.edu.ng/admission 

NB: The www.tasued.edu.ng is the ONLY legitimate and authentic website of TASUED through which the Admission portal can be accessed. 

Each candidate is required to make a payment of N2,000.00 for the screening exercise payable online with either Master card or VISA ATM card.

(Please print out your receipt after payment) 

Candidates are required to fill and complete the online Application Form by providing all the required information. It is MANDATORY for all applicants to use the University’s Online Result Verification System (ORVS) to submit and verify their ‘O’ level results. 

Print the Screening Slip containing your colour passport photograph and screening information. The printed slip will serve as candidate’s identification /admission card for the screening exercise. 

The sale of the online Screening Form/Registration commences on *Wednesday, *24th August, 2022* and closes on *Friday, 21st October, 2022* .

Note that wrong/false information provided by any candidate shall render the application invalid and such candidates shall be disqualified. 

SCREENING DATES

Screening exercise shall be conducted for all UTME/DE candidates at the Main Campus of the University on *Thursday,27th October, 2022*. 

Candidates’ participation in the screening exercise is a mandatory requirement for admission into Tai Solarin University of Education. 

SCREENING DETAILS

Candidates should prepare for the screening exercise and bring along the following:

Colour print-out of the online Screening Form 

Original JAMB Examination Notification of Result Slip or Direct Entry Registration Slip.

Screening Slip and Receipt. 

WARNING:

(i) Cell phones (GSM, CDMA, etc.) and other electronic devices are not allowed at the venue of the screening exercise.

(ii)  Candidates are to arrive at the screening venue an hour before the commencement of the exercise. 

The results of the screening exercise should be checked on the Admission portal twenty four hours (24 hrs) after the screening exercise. 

All correspondence on the screening exercise should be directed to admissions@tasued.edu.ng or addressed to the Admissions Officer at the University Main Campus, Ijagun, P.M.B. 2118, Ijebu-Ode, Ogun State. Telephone No:08065426227(during the office hours only)

Signed

Dapo Oke

Ag. Registrar

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 ALL YOU SHOULD KNOW ABOUT THE FIRST INDIGENOUS NIGERIAN LAWYER..

The first aboriginal Nigerian lawyer was Christopher Alexander Sapara Williams. He was born on 14 July 1855, was of Ijesha origin, but born in Sierra Leone. He studied the Law in London at the Inner Temple, and was called to the English bar on 17 November 1879. In addition to his legal practice, he came to play an influential role in the politics of Nigeria during the colonial era. Williams was the elder brother of Oguntola Sapara, who became a prominent physician.

Returning from the United Kingdom, he began practising law in Lagos Colony on 13 January 1888. He had an unmatched reputation as an advocate, and had intimate knowledge of unwritten customary law. He enrolled in the Nigerian Bar Association on 30 January 1888, and was Chairman of the Nigerian Bar Association from 1900 to 1915.

Although Williams was the first indigenous Nigerian to formally qualify as a lawyer, he was not the only one to practice the law. Due to the shortage of qualified lawyers, until 1913 it was common for non-lawyers with basic education and some knowledge of English law to be appointed to practice as attorneys.

Williams was nominated to the Legislative Council, serving as a member from October 1901 until his death in 1915. In 1903 there was a crisis over the payment of the tolls that were collected from traders by native rulers, although Europeans were exempted. The alternative was to replace the tolls by a subsidy. Governor William MacGregor requested views from Williams, Charles Joseph George and Obadiah Johnson as indigenous opinion leaders. All were in favour of retaining the tolls to avoid upsetting the rulers. In 1903 governor MacGregor nominated Williams for a knighthood, but his recommendation was turned down.

In 1904 Williams moved that “the present boundary between the Colony and Protectorate of Southern Nigeria and the Protectorate of Northern Nigeria be re-adjusted by bringing the southern portion into Southern Nigeria, so that the entire tribes of the Yoruba-speaking people should be under one and the same administration”. Sir Frederick Lugard had opposed this proposal on the grounds of administrative convenience, and the eventual decision largely followed his beliefs. The principle applied was to group people who were at roughly the same political and social level into one province rather than to try to align the provinces with ethnic boundaries.

In 1905, Williams visited England. While there, he made several suggestions to the Colonial Office for changes to imperial policy. These included establishing a teachers training college in Lagos, and having more continuity of policy by the governors of the colony. Sapara Williams challenged the Seditious Offenses Ordinances of 1909, which suppressed press criticism of the government. He pointed out that “freedom of the Press is the great Palladium of British liberty … Sedition is a thing incompatible with the character of the Yoruba people, and has no place in their constitution … Hyper-sensitive officials may come tomorrow who will see sedition in every criticism and crime in every mass meeting”. Despite his plea, the bill became law. 

Williams encouraged Herbert Macauley to convene an inaugural meeting of the Lagos Auxiliary of the Anti-Slavery and Aborigines Protection Society on 30 August 1910, which gave Macauley a platform for producing popular opposition to colonial practices.

When Northern and Southern Nigeria were united in 1914, the new legislative council was headed by the Governor, and consisted of seven British officials, two British non-officials and two Nigerians, one of whom was Williams. He died on 15 March 191 5.

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 The 1851 Invasion of Abeokuta By The Lethal Dahomey Amazon Warriors

From the beginning of time, empires and tribes have always been on the neck of weaker empires. It was a simple case of the strong getting stronger and the weak getting weaker. Under King Ghezo, the Dahomey Empire grew strong and ruthless from their manner of slave raiding and attacking under neighbouring states. Abeokuta was a constant victim of this harassment; four times they invaded Abeokuta but only the last two Invasions were deadly and were recorded in history.

The Invasion of Abeokuta in 1851 (the same year Lagos was bombarded by the British Naval forces) brought to light the secret weapon of the Dahomey Nation. It’s deadly and ruthless Amazons!

The first Invasion took place on Monday the 3rd of March 1851 around 3.43 pm. Commander Forbes, a British Naval officer, and Mr Beecroft, the consul for the Bights of Benin and Biafra were at Abomey (the capital of Dahomey) to make a deal to stop the incessant raids on Abeokuta and its neighbouring states. It was during this meeting that the Dahomeans concluded their plans of attacking Abeokuta once again.

An intelligence report has gotten to the Egba Chiefs of this invasion that was going to happen at any time. Some of the Egba Chiefs took this warning with a pinch of salt, except for the then Alake of Egbaland, Sagbua and the Balogun of Ikija, Balogun Ogunbona who was known for his brilliant foresight. They assembled the people and had the walls of the city around Aro (where the current Psychiatric Hospital is in Abeokuta) repaired but the rest of the city walls was in bad shape.

The Dahomey Amazons were ready and were concluding their war rituals before marching towards Abeokuta. Historical accounts say the leader of the band had all her warriors mark themselves in red and black body paint as they swore never to sleep, rest or eat until Abeokuta is overrun.

As they marched towards Abeokuta, they captured the small town of Ishaga 17 Miles from Abeokuta and had the Baale and the people pledge their support to them. The Baale of Ishaga pleaded with the Dahomeans to delay the time of its attack on Abeokuta, advising them to attack from the side of the ruined walls, this plan was to give Abeokuta time to prepare and be ready for the attack.

On Monday 3rd of March 1851, the Dahomeans soldiers entered Abeokuta. 

They were seen marching towards the gate at Aro with grim determination on their faces, a few of the Egba chiefs and warriors went out on a counter-attack but couldn’t withstand their strength. The Dahomey soldiers were almost bulletproof to the guns and arrows of the Egba soldiers and were seen with skulls tied with a rope around their waists. It is said that they drank from the skulls of their enemies. The number of skills on the waist of each warrior suggested the number of men that had died in battle under the sword of that warrior. The prize for each warrior was to have as many skulls as they could gather and add to their trophies.

It was during this 1851 invasion that Balogun Ogunbona of Ikjia, Sokenu the Seriki of Abeokuta displayed their legendary bravery that sealed their names into the books of Egba History for life. They fought and defended Abeokuta with their lives.

The trench around the walls at Aro was filled with blood and bodies, but these Dahomey warriors would not stop nor rest as they were seen climbing other dead bodies with their own bodies mutilated as well and launching forward to climb the walls into the city. The Egba warriors were taken aback by the strength and determination of these warriors and even at a time, it was said that they weren’t mere mortals.

At that time, it was a barbaric custom for the Egba warrior to cut the head and the genitals of their first captured victim and send it as a trophy to the Alake. When those who entered the town first were captured and killed and the trophy was sent to Alake, it was then the Egba’s found that they had been fighting with women.

The mere fact that they were fighting with women and almost got defeated by women got the Alake and the Egba warriors angry, they couldn’t go back home and tell their wives that they had been fighting with women all along. They came up with a more drastic and more aggressive strategy to push back the Amazons the next day. This they did and finally on the 3rd day, (March 6th 1851) they drove the Dahomey army back.

The Dahomeans left more dead behind than the captives they succeeded in taking away with them, including the skulls of the unfortunate victims that were captured on their way back to Dahomey.

It was a great relief to the Egba warriors and the Alake who later found a way of managing the story that the town was held at its throat by women for three days. But that was not the last the Egba’s would hear from the deadly amazons.

They invaded Abeokuta again on the 15th of March 1864 at exactly 7am in the morning.

The second invasion was managed on the Egba side, who now has better guns and a more drafted war strategy but still suffered again in the hands of the deadly Amazons. One year later, Abeokuta was avenged by Balogun John Okenla who raided Dahomey afterwards and avenged the Egba in retaliation for its attack and wiped off the national disgrace they inflicted on Abeokuta in 1851 and 1864.

After the two major attacks and nearly overrunning the ancient town of Abeokuta, the notorious exploits of the fearless, deadly Dahomey amazons would never be forgotten in history. They came, saw and almost conquered.

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 Brief History Of Awe Town, Oyo State

Awe was founded by four maternal brothers from Ile Ife. Their first port of call was Gbagura near Eba Odan now know as Ibadan before the Egbas moved to their present location. While in Gbagura, the four brothers displayed uncommon level of gallantry and hitherto unseen dexterity in the art of war that made them an enigma before the people of Gbagura. One of such act is how they spread "parapara" mat over Ogun river for the Ibariba warriors to cross and as they got to the middle, they removed the mat making all the warriors to drown. That is why part of the Alaawe cognomen is "o fi eni parapara segun Idomi". As a result of this and so many other heroic acts, the eldest brother, Ilemolu was rewarded with the title of 'Olukotun", the second in command to the Agura,the king of Gbagura.

One thing that is common to the four brothers is that they hated injustice with passion. This was the original reason why they left Ile-Ife in the first place. An incident happened which made the three younger brothers to decide to leave Gbagura. They informed their elder brother, Ilemolu Olukotun. Together they consulted their IFA oracle and having got a direction, Ilemolu said he cannot leave his brothers and so decided to move with them despite his age and position.

By the time they founded Awe, Ilemolu was already too old to rule and so instructed his brother, Oladokun to rule. He said, Kumawoyi should be the "Basinku" and head of the Kingmakers while Mafile, the last born should rule after Oladokun. He himself choose to be their father who will prepare them for the throne.That is the reason why we have two ruling houses in Awe till date and a new Alaawe must spend seven days in ILEYE, which is the house of Ilemolu Olukotun.

Oladokun, the first ruler of Awe begat Beyioku who ruled after Mafile. Beyioku begat Fakanbi, alias Awuya fowo gbonti. The mother of Awuya is Awitan the daugther of "Olorundoro omo Alugbin" from Igbeti and the founder of Oloro compound. Olorundoro was bought to Awe to be beating "IGBIN" drum for the elders in ILEDI.

When ODI AMOLA/ODI AMONU, the new boundary between Awe and Ago Oja was constructed during the time of OYAGBEBI, the fifth ruler of Awe as a military tactical response to the activities of the invaders, it was Fakanbi who volunteered to lead the Awe Revolutionary Guard and Curtail the activities of the Sunmomis, Penlepes and the invading forces from Oyo who were trying to capture smaller towns and villages to populate Ago Oja to replace the old Oyo which was destroyed by Fulani war leading to the death of OLUEWU the last Alaafin in Oyo Ile.

Fakanbi and his team succeeded exceedingly in defending the territorial integrity of Aweland as he was reputed to have a charm that makes all invading forces, once sighted, to go astray as he and his followers are fanning their ears backward. Such invaders will find themselves close to Iwo or somewhere very far away and it becomes an arduous task finding their way back to their base. For those who succeded in entering the Odi Amola, there is a method they used in neutralizing them.

The military tactics is usually for the team to retreat and split into three units. The first two usually hide at either side of Asaba river as they allow them to pass through while the third unit wait at Amuni river. Once the invader pass through Asaba, the two units will attack from behind and such forces were usually overwhelmed and arrested at Amuni river which has been charmed to weaken anyone with evil intentions towards Aweland.

Present kabiyesi, Oba Cornelius Abiola Taiwo is a direct descendant of Fakanbi, alias Awuya fowo gbon'ti.

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Adetuberu: NYSC Charges Corps Members To Uphold Scheme’s Ideals

 Following the conviction of Christopher Adetuberu, the Corps Member who was charged with internet fraud activities in Ilorin, the National Youth Service Corps (NYSC) has charged Corps Members to exhibit at all times the positive ideals the Scheme stands for.

This was contained in a statement issued by the NYSC Director, Press and Public Relations, Eddy Megwa on Saturday, August 13, 2022.

The statement read in part: “Management of the National Youth Sevice Corps notes with disappointment the conviction of Corps Member Christopher Adetuberu, arising from his involvement in cybercrime, a shameful act that is antithetical to the ideals and image of the National Youth Service Corps.

“While the Scheme unreservedly upholds the judgment of the court which doubtlessly will serve as deterrent to other Nigerians of like minds, it however restates that the action of the convict is not a paradigm for other Corps Members; therefore does not represent the behavioral disposition of an average Corps Member.

“Accordingly, Management enjoins all Corps Members to exhibit at all times the ideals of patriotism, humility, selfless service, discipline, among others which the Scheme stands for.

“Let it be known that the Scheme shall never shield any member of the Service Corps that falls short of the law”.

The Economic and Financial Crimes Commission (EFCC) had disclosed that Justice Ibrahim Yusuf of the Kwara State High Court on Thursday, sentenced Adetuberu Christopher Adetoyese to two years imprisonment for internet-related fraud offences.

Adetuberu, a corps member currently serving in Ogbomosho, Oyo State, forfeited a House, Car, N9m to the Federal Government.

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MAPOLY Beauty Queen Abducted, Killed In Ogun

A student of the Moshood Abiola Polytechnic (MAPOLY), Abeokuta, Happiness Odeh, has been reportedly killed by her abductors.

Odeh, it was gathered, won the Miss MAPOLY beauty contest on August 3, 2022.

The ND2 student of Mass Communication was said to have been kidnapped on her way to Ipara, in Ode Remo on Tuesday evening

Will To Power Edu New Consult gathered that the beauty queen was kidnapped along Iperu road by some unknown persons who it was gathered, raped her before killing her in cold blood.

The MAPOLY Students Union (MAPSU), has confirmed the incident. According to a statement signed by the Students Union President, Sodiq Ajani and the Public Relations Officer, Joy Okolie, the deceased was kidnapped three days ago while going to visit a movie location.

“Moshood Abiola Polytechnic Students Union (MAPSU) announces the untimely death of Miss Happiness Odeh, a Mass Communication student of MAPOLY.

“According to reports, she was abducted along Iperu road to her destination. The deceased left Abeokuta three days ago to visit a movie location at Ipara, Ode-Remo, with the consent of her parents.

“Contrary to the rumours flying around, her death is not related to her status as the new Miss MAPOLY. She won the award on the 3rd of August and the movie location she attended has nothing to do with the beauty pageantry on campus.

“We commiserate with her family, friends and colleagues. May Almighty God grant us all the fortitude to bear this painful loss. Continue to rest in the bosom of the Lord,” the statement read.

Speaking with our correspondent on Saturday, the Students Union President said the murderers took away the victim’s phone.

According to him, the police have commenced investigations, making efforts to get the assailants arrested.

Ajani informed that the body of the slain student had been deposited at the morgue of the Olabisi Onabanjo University Teaching Hospital, Sagamu.

“It was so pathetic. The kidnappers killed her and went away with her phone. Her body was found inside the bush along Iperu road. The body has been deposited at the mortuary. We were at the Olabisi Onabanjo University Teaching Hospital, Sagamu, yesterday with the parents. May God rest her soul,” he said

Efforts to reach the Ogun State Police Public Relations Officer, Abimbola Oyeyemi, were unsuccessful as he did not answer calls to his phone.

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 History Of Ondo-Ekimogun

The history of Ondo-Ekimogun sprang from the Palace of Alaafin of Oyo in the ancient city of Oyo when the wife of Alaafin Oba Oluaso bore him twins a male called Orere and a female also called Olu which is forbidden in the palace of every Oba in Yoruba land. The then Alafin of Oyo love the twins mother called Olori OLu so much and on hearing the news of the twins he lamented that this is a mysterious child "ese-omo-re" which later transform to Osemawe as Oba's title in Ondo kingdom.

The Alafin Oba Oluaso ordered that the twins and their mother be taken out of Oyo, he also gave instruction that one stroke of facial mark should be cut on each cheek of the twins as kese or ibaramu mark will cause agony for them on their journey. The single facial stroke mark became an established custom in Ondo town till today. Olori Olu and the twins were accompanied by the Alafin of Oyo warrior's leader called "ija" or " Uja" to a place called Epin in the then Fulani kingdom. 

They later return to Oyo after the death of Alafin Oba Oluaso in 1497 AD. The new Alafin Oba Onigbogi also ordered them out of Oyo in 1498 AD with Alaafin warrior leader to the direction of Ile-Ife. They continue the journey until they reached a place called "Ita Ijama" from where they also arrived at Epe where Iyanghede of Epe received them with joy. This is how Ondo are referred today as "Ekimogun ara ita ijama, a fi ide agogo m'omi".

After a brief stay at Epe they desire to look for a permanent settlement. As they left Epe they arrived at a place which is today called Ile Oluji. Where Olori Olu Alafin wife slept for days and did not wake up " Ile ti Olu sun ti ko ji". After another short stay Olori Olu and Princess Olu the female twins left the town with one Ogunja from Epe leaving Prince Orere behind in Ile oluji and continue a journey until it ended at the foot of a hill known in Ondo up to the present day as "Oke Agunla." This is also how Ondo are referred today as "Opon inu odi Ogunja." At the hill they spotted a smoke rising from below, they followed in that direction down the hill and met a man whose named was Ekiri neither farmer or a hunter. 

Ekiri later lead them to a place called Oriden where they tried to stick their yam stick unto the ground prove futile as instructed by an Ifa Oracle before they left Epe. They were happy and exclaimed "Edo du do to Edo do to Idi edo" and finally transform to Ondo in 1510 AD. Princess Olu the female twins finally became first Oba Pupupu of Ondo in 1516 AD while Prince Orere the male twins became the first Jegun of Ile Oluji.

The other historical facial marks are cut unto the right breast of the descendant of past Osemawes from the male lineage and the rights to Otunba title are from both lineages. All Otunbas title bearers in Ondo are headed by the Olotu Omo-Oba in Oke-Otunba quarters in Ondo kingdom. The Ondos are known to be Traders, farmers or produce merchants, their staple food is Iyan made from yam and they have their own peculiar dialect and very hard working. It must be noted however that Ondo emigrants settlers also founded towns like Igbado, Igbindo, Ajue, Igburowo, Odigbo, Oro, Imorun, Ilu Nla, Erinla, Igunshin, Araromi, Araromi Obu, Ajebandele, Agbabu, Oboto, Bolorunduro, Fagbo, Tekuile, Owena, Oke-Opa, Aiyesan, Laje, Oka, Oke-igbo and etc. The Ondo warriors of that time are Ago, Taagba and Jomu-Nla known as High Chief Jomu till today and that chieftaincy title are family hereditary.

The first Osemawe palace was built by Oba Airo first son of Oba Pupupu who became Oba in 1530 AD. Oba Adeuga Fidipote 11 built the first modern palace in Ondo when he became Oba in 1935 AD while Oba Festus Ibidapo Adesanoye - Osungbedelola 11 built the best recent Oba's palace in Ondo when he became the 43rd Osemawe of Ondo Kingdom in 1992. The Ondo chieftaincy title are The Iwarefa, Ekule, Elegbe, Otu headed by the His Highness Osemawe while Upoji female chiefs headed by the Her Highness Olobun Oba Obirin in Ondo Kingdom. Popular festivals in Ondo are as follows, Odun Oba, Odun Ogun, Odun Oramfe, Odun Moko, Obiton and etc.

The Ondos embrace Roman Catholic Christianity in 1875 under the CMS Missionary worker Rev. Bishop Phillips and accepted by Oba Ayibikitiwodi while Oba Jimekun accepted the CMS Anglican Communion in 1884 and Islam in 1888. The first Ondo Rev. Father John Akinwale was ordained in 1947 while the first Ondo Anglican Bishop was Rev. D.O. Awosika and Rev. T.O. Olufosoye was the first Archbishop of the Anglican communion of Nigeria while Alhaji Muhammed Alimi was installed the first Imam of Ondo in 1888. In conclusion The Ondos are known for a pride, proud of what they represent and very stubborn😂.

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BRIEF HISTORY OF ABEOKUTA

BRIEF  OF ABEOKUTA HISTORY

ABEOKUTA WAS FOUNDED in 1830 after the intertribal wars ravaged refugees in Egba forest from their original homes between 1817 and 1830. The name of the town "ABEOKUTA" was derived from the protection which the fleeing settlers sought under the Olumo Rock, now a tourist center in the town. Abeokuta means 'the refugees under a rock', signifying the protection which the Olumo Rock offered the refugees from possible attacks. The first and major of these series of internecine wars was the one which broke out as a result of an incident at Apomu Market, now in the Irewolede Local Government area of Osun State. In 1821, an Owu man who sold alligator peppers was at Apomu Market selling his wares. He laid them out in piles containing 200 peppers each. An Ijebu woman came to the market and purchased a pile. She did not verify on the spot the correctness of the number of peppers in the pile she selected, but found it convenient to do counting on reaching home. She claimed to find only 199, which meant that one was missing.

The Ijebu woman went back to the market to accost the Owu man over the one pepper by which the portion she selected was less, and demanded restitution of the missing one. But the Owu man objected, maintaining that he was sure of his own count. The argument over this single pepper developed into an open quarrell between the two of them. Later, it blew out into a fracas in which people of Owu and Ijebu clans in the market took sides with their kith and kin. Sectional sentiments soon became whipped up into open confrontation in which a life was lost and several people were injured.

Each side went home to narrate to their Oba, chiefs and townsmen the events of the day. As would be expected, each group took umbrage over what it considered to be a raw deal from the opposing camp. Within a matter of days, the fight over a single alligator pepper had resulted into a total war in which the Owu and Ijebu peoples threw caution to the winds and restored to open arms. Before this incident, the people of Ife had suffered defeats in the hands of the Owu people, and the Ijebu had similarly been routed by the Owu in a war fought over the slave trading.

Now, both the Ife and Ijebu saw the opportunity to settle scores with the Owu by joining forces to face the Owu. Even the remnants of the Oyo forces, just returned from their mission to repel a Fulani invasion, and who were by then mere lay-about, teamed up with Ife and Ijebu forces. The combined attack of the Ife-Ijebu-Oyo coalition forced the Owu homeland to fall after a long siege, and the events following this catastrophe gave birth to the founding of Abeokuta a few years after.

The fall of the Owu homeland was quickly followed by the fall of some other Egba towns, each being sacked in succession by the alliance of the Ife-Ijebu-Oyo forces.

The Egba towns which had folded their arms while the Owu people fought alone, now became victims of the ravening wolves represented by these rallies. The only pity of it was that among the first to fall was Ikija. Ikija was attacked because its people stood by the Owu people in the war of 'Alligator Pepper'. Before long, many Egba towns also fell and all the survivors eventually sought refuge in Abeokuta after a few years, and thus made Abeokuta their permanent place of sojourn.

Their decision to leave Ibadan for Abeokuta was nowever informed by the hostility of the Oyo, Ife and Ijebu, with whom they shared sojourn in Ibadan. Lamodi, a warrior of note, was credited with the initiative for the migration to Abeokuta, although he himself never saw the Promised Land because he died on the way. He was at the time the Balogun of the Egba people. Sodeke, who was then the Seriki of the Egba, took over and led the first wave of immigration to Abeokuta in 1830. Bringing up the rear of the migrants to Abeokuta were the Owu people in about the year 1834. Some others also came later.

The site they choose for Abeokuta was originally the farmland of an Itoko farmer whose name was Adagba. Adagba had no choice but to receive the Egba refugees with both hands and the credit he got was that Abeokuta became known by another name - 'OKO ADAGBA', meaning Adagba's Farmstead. On setting in Abeokuta, each community continued its main occupation of farming, cultivating mainly food crops and cash crops, notably cotton, palm-trees, and kola-nuts. A few did pretty trading and some practiced itinerant merchandising. There were also craftsmen, hunters, drummers, weavers and dryers; some practiced traditional healing, mingling it with some form of divination. They were very religious and each adhered to a belief in one God or another. They specialized in a genre of oral traditional poetry known as Ege which is both musical and philosophical in content and forms.

The first few years immediately following the settling in Abeokuta were fraught with difficulties - social, political and economic. But for the fact that they lived simple lives, they would have found the problems overwhelming. The problems of each group findings and selecting appropriate land to farm was enough to daunt them. And the quick succession of the waves of settlers posed problems with extra dimensions. The new pottage represented by the many group of settlers needed time to simmer and mellow down to attain acceptable taste. Then there were the need for food supply. Being new settlers, they needed a year or two to be able to plant enough food to feed themselves. So it was largely a question of scrounging for food on in the first two years by a people who had escaped from unsettling ravages of war.

Between 1830 and the turn of the century, the settlers in Abeokuta were forced into fighting several wars. In these wars, they creditably proved their mettle. In 1832, the Ijebu Remo people provoked the new settlers into taking arms against several Ijebu Remo towns in a war called - Owiwi war. In 1834, the Ibadan people also challenged them to a war which resulted in the defeat of the Ibadan army in what was known as the Battle of Arakanga.

In 1842, the settlers took the initiative of a war with the Ota people in order to ensure free movement through Ota territory each time they needed to get to Lagos to buy firearms. This led to another war in 1844 when they attacked Ado for assisting the Ota people two years before. The same year, the Dahomeans, under King Gezo, waged war against Abeokuta but were repulsed. The Dahomey army repeated the invasion in 1851 and suffered a similar defeat.

In 1849, Abeokuta attacked Ibarapa for waylaying the Egba in their territory. Among other wars fought by Abeokuta were the Ijebu-Ere War in 1851, and the Ijaye War of 1860-1862, and the Makun War of 1862-1864, as well as a few others. In most of these encounters, they emerged victorious - although they suffered their own reverses in some as well. Among Egba war leaders were Sodeke, Ogunbona, Apati, Seriki Akoodu, Ogundipe Alatise, Sokenu, Basorun Somoye, Olufakun, Agbo, Lumloye, Iyalode Tinubu, Majekodunmi, and a host of others

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 BRIEF HISTORY OF ADO EKITI

The founder of the Ado kingdom was a prince of Ile-ife named Awamaro (the restless one) and ‎Ewi‎ (the speaker)‎. He is said to have left Ile-ife with his elder brother Oranmiyan and gone to Ita Orogun and Benin with him after staying briefly with Oloba in Oba-Ile, Akure.

Both Oba of Benin and the Ewi of Ado-Ekiti first settled in Benin forests before disputes among their people led them to separate and the Ewi sought a new home westward at Utamodi (Oke Papa). Ewi Biritiokun and his son reigned there. It was Ewi Awamaro who migrated to Ilesun (Present day Ado-Ekiti) after staying briefly at Udoani (Ido Ani) and Agbado during the long trek. When Ewi Awamaro left Agbado, the elders remained behind to rest and gave the settlement the name Agba Ado (Elders’ Camp) – Agbado-Ekiti as the town is known today.

Ulesun people welcomed them warmly and neighbouring committees came together to assist their settlement (built homesteads for them) at Oke-Ibon in Odo Ijigbo. Eventually, Ewi and his people overthrew the existing political arrangements, conquered Ulesun community, displaced its ruler Elesun and established a new town. Awamaro’s spies encouraged him to attack Elesun with the support of Odolofin after he had settled down at Oke Ibon (now Odo Ijigbo) and with the conquest of Ulesun by Awamaro, the town of Ulesun changed its name to Ado or Ado-Ewi.

The Elesun (the King) who ruled over the town of Ulesun with its satellite towns i.e. Ukere (now Ikere), Isinla, Ulamoji, Agidimo, Ikewo existed in what is now known as Ado-Ekiti before the emergence of Ewi of Ado-Ekiti. 

The Elesun occupied the peak of a hierarchy where he had his subordinates as the Odolofin (Elesun second in command), Asao, Elegemo, Alamoji, Olisinla, Olulero, Olookori etc. Elesun was the head of the laity in the worship of Olota (god), the deity in charge of the security of Ulesun State. The Ulesun language was different from Yoruba (Ado-Ewi) language. Examples are Ideregbe (Ewure or Goat), Okeregba (Aja or Dog), Amomo (Alangba or Lizard), Usa (Ikoko or Pot), Ukere (Ago or Calabash Cup), Ogolomosi (Ibepe or Pawpaw), Oyeye (Epa or Groundnut). Some of the Elesun’s chiefs such as Odolofin and Asao were accepted into the Ewi’s system of chieftaincy after Awamaro’s conquest.

The Elegemo retained his post as Chief Priest and custodian of Iwemo Ogun. Ewi’s Warrior chiefs who provided military security for palace inhabitants were the Akogun at Irona, Oloja Ese at Oke Ese, Eleyinmi at Okeyinmi and Egbedi at Orereowu.‎ Eventually, Ewi and his people overthrew the existing political arrangements after series of conflicts, conquered Ulesun community, displaced and killed its ruler Elesun, cut off his head and proceeded and established a new town, Awamaro named Ado, meaning ‘here we encamp’. Ewi Awamaro and his successors conquered villages and cottages in the neighbourhood, replaced their rulers with their own loyalists, stalwarts and scions of the royal family.

The important citizens of these conquered communities were relocated in Ado. Ewi supplanted Elesun as sovereign ruler of the aboriginal and settler population, many of Elesun’s Chiefs were confirmed in their offices but they swore oaths of allegiance to the Ewi. Many of the succeeding Ewi expanded the kingdom by force of arms, annexed territories and gave these territories to scions of the royal families, these assumed titles which became hereditary. The expansion and growth of Ado-Ekiti and the kingdom of Ado lasted over 400 years. In the course of this expansion, Ado became associated with certain traits.

Citizens of the kingdom in general and those of the mother town, Ado-Ekiti in particular were reputed for great attention to cleanliness. Traditions preserve numerous brave citizens of each Ado community, the best known were Ogbigbonihanran of Idolofin quarters, Ogunmonakan of Okelaja, Fasawo, a.k.a. Aduloju of Udemo quarters, and Eleyinmi Orogirigbona of Okeyinmi quarters – all of Ado-Ekiti and Ogunbulu, a.k.a. Ala l’oju Osoru of Aisegba. ‎Folk, traditions are replete with fond references to Ewi’s relationship with some other Ekiti traditional rulers. Ewi’s antecedents are depicted as: Elempe Ekiti (mightiest man in Ekiti).‎ Folk traditions of this nature vividly portray the towering position of Ado-Ekiti.

In the first place, Ado-Ekiti is situated at the heartland of Ekiti and is thus less exposed to cross-border attacks or non-Ekiti influences. Consequently, over many centuries, waves of immigrant groups seeking haven settled in Ado-Ekiti and several other Ado communities‎. Many of these immigrants were refugees, they left their old homelands in parts of Ekiti, Akoko, Owo etc. where their leaders lost out in chieftaincy contests.

Some were war captives, these were brought in droves by Aduloju and his lieutenants from their slave wars of the 1870s and 1880s in parts of Owo, Ose and Akoko. They were settled in Ado communities where they increased the local population, and enriched the culture with their lineage names and festivals in similar circumstances, citizens of Ado communities left their fatherland and settled in a few places in the neighbourhood up to Ijesaland.

Ibadan sacked many Ado communities in 1873 and made a huge haul of prisoners of war and other captives who eventually settled in Iwo, Ibadan and some Remo towns such as Iperu and Makun Sagamu. However, Ado communities especially the mother town offset part of their losses with a large number of slaves and prisoners of war from Owo, Ose and Akoko. Ado-Ekiti is one of the towns of the north eastern territory of Yoruba land and passed through a succession of military, political and cultural changes from the time of ‎Ewi Awamaro (circa 1310 A.D) who migrated there to form what became Ado-Ekiti.

Ewi Awamaro subjugated Elesun’s neighbours and expanded his territory except Ukere (Ikere Ekiti) and his successors up to Yeyenirewu followed same steps that by 1550 A.D. Ado-Ewi had become a big power in the entire Ekiti country.

The Ewis that reigned at Ado from 1444 to 1552 were:

1. Ewi Ata (1444–1471)

2. Ewi Owakunrugbon (1471–1490)

3. Ewi Owamuaran (1490–1511)

4. Yeyenirewu – The regent (1511– 1552)‎ Ewi’s military exploits during the period was to subjugate and annex his immediate territories extended to Ikere, Igbara Odo, Ogotun, Aramoko, Erio and Erijiyan among others.

5. Ewi Obakunrin (1552–1574)

6. Ewi Eleyo-Okun (1574–1599) 

‎

7. Ewi Afigbogbo Ara Soyi (1599-1630)

8. Ewi Gberubioya (1630-1696)

9. Ewi Idagunmodo (1696-1710)

10. Ewi Okinbaloye Aritawekun (1710-1722)

11. ‎Ewi Amono Ola (1722-1762)

12. ‎Ewi Afunbiowo (1762-1781)‎

13. Ewi Akulojuorun (1781-1808)‎

14. Ewi Aroloye (1808-1836)‎

15. Ewi Ali Atewogboye (1836-1885)‎

16. Ewi Ajimudaoro Aladesanmi I (1886-1910)‎

17. Ewi Adewumi Agunsoye (1910 – 1936)‎

18. Ewi Daniel Anirare Aladesanmi II (1937 – 1983),

19. Ewi Samuel Adeyemi George-Adelabu I (1984 – 1988)

20. Alayeluwa Ewi Rufus Adeyemo Adejugbe Aladesanmi III (the current Ewi of Ado-Ekiti). ‎

Ado-Ewi was peaceful as war was abandoned in place of diplomacy and mutual relations strategy. Ewi Gberubioya divided the Ewi dynasty into three ruling houses of Owaroloye (Aroloye), Atewogboye and Arutawekun. Ewi’s sons that ruled in neighbouring areas during the reign of Gberubioya included Okunbusi who became Onigede, Adubienimu who became Alawo, the Onijan, Opoakin (of Iwere), Olu Akitipa (of Odo), Aramude, Olokun, Olurasa, Onikewo and Olotin.

One of his sons, Amujoye founded Igbemo and took the title of Oba of Igbemo from its inception.

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WAEC releases May/June 2022 WASSCE results today

 The West African Examinations Council (WAEC) will today (Monday) release the results of May/June 2022 West African Senior School Certificate Examination (WASSCE).

The school examination was taken by 1, 607, 985 school candidates in 20,221 schools nationwide and in three countries.

WAEC acting Head of Public Affairs, Mrs. Moyosoal Adesina said the Head of National Office (HNO), Mr. Patrick Areghan will announce release of results of May/June 2022 WASSCE on Monday, Yaba headquarters of the body.

Areghan said in May 2022 that out of 1.6million candidates, 800,055 are males, comprising (49.76%) while 800,724 are females, comprising (50.24%).

The HNO said the candidates were examined in 76 subjects, made up of 197 papers. About 30,000 practicing senior teachers, nominated by various Ministries of Education participated in the examination as supervisors.

The release of the 2022 WASSCE results will brighten the chances of candidates who applied for admission in 2022/2023 academic session into tertiary institutions

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BRIEF HISTORY OF IBADAN

 BRIEF HISTORY OF IBADAN 

Creation of Ibadan was circumstantial. The history of Ibadan had long been preserved through oral history but written record says it was formed in 1829. After the collapse of the Yoruba Empire towards the end of the 18th century, ‘Eba Odan’ had been populated by Yoruba rebels. ‘Eba Odan’ means between the forests and the plains and it was surrounded by seven hills, it functioned as a sacred area for the fighters that fled the war. Before the existence of Ibadan, Oyo, a very powerful empire, was long established and govern larger part of Yoruba land, many fierce independent warriors emerged from Oyo such as Bashorun Gaa.

Bashorun Gaa was the head of the Oyo Mesi, He was a monster in the kingdom. While on the throne as prime minister between 1750 and 1774, Bashorun Gaa was a classical tyrant ruler. He instrumental the killing of four kings or forced them to commit suicide (Faleti,1972). Alaafin Labisi 1750 after 17 days on the throne; Alaafin Awonbioju 1750 after 130 days on the throne; Alaafin Agboluaye 1750-1772 (Agboluaje submitted to Bashorun Gaa’s dictation but was later forced to commit suicide under the command of Bashorun Gaa) and also executed Alaafin Majeogbe 1772-1773. He also instructed the murder of the daughter of Alaafin Abiodun and later used the victim for money ritual. Bashorun Gaa, unconstitutionally hijacked all the political power and machinery of Oyo kingdom.

The elimination of Bashorun Gaa was a difficult task. It cost the old Oyo kingdom lots of both human and natural resources. Alaafin Abiodun and Oyo warriors in collaboration with Aare-Ona-Kaka-N-fo Oyalabi, arrested Gaa. He was tied to a stake at Akesan market and Alaafin Abiodun ordered that every citizen should cut a pound of flesh from his body and drop it in a huge fire in front of him. He was made to smell the odour of his own flesh, his nose was not allowed to be cut. The remains of his body were later burnt in fire to prevent his re-incarnation. 

His embarrassing death led to the popular Yoruba saying that “Bi o ba la’ya O si’ka; bi’o ba ri’ku Gaa, O sooto” which means (if you are wicked and pigheaded when you see the death of Gaa, try to be good and speak the truth) Before 1829 Lagelu, the Jagun (commander-in-chief) of Ife and Yoruba's generalissimo, left Ile Ife with some people from Ife, Oyo and Ijebu to found a new city, at Eba Odan, the first city was destroyed due to an incident at an Egungun (masquerade) festival when an Egungun was accidentally disrobed and mocked by women and children in an open marketplace. Meanwhile, In Yorubaland, it was an abomination for women to have eye-to-eye contact with Egungun, Egungun was considered to be the dead forefathers who returned to the earth each year to bless their descendant. When this news reached Sango, the then Alaafin of Oyo, he commanded that Eba-Odan be destroyed for committing such abominable act.

Lagelu and some of his people fled to a nearby hill for protection (sacred place). On the hill they survived by eating Oro fruit and Igbin (snails); later, they cultivated the land and made corn and millets into pap meals (eko), which they ate with roasted snails. They improvised a bit by using the snail shells (Ikarahun Igbin) to drink the liquefied eko. This eating habit formed part of the ancestral praise (Oriki) of Ibadan people today. Later, Lagelu and his people came down from the hill and founded another city called Eba'dan on the same spot.

They began to welcome more people to expand. Eba’dan became a refugee center. Various people, such as warriors, war escapee, escaped slaves, people in exile etc from various parts of other Yoruba cities. They developed more flexible laws because of the diverse nature of the people. Ibadan grew into an impressive and sprawling urban centre so much that by the end of 1829, Ibadan dominated the Yorùbá region militarily, politically and economically. Shortly, Lagelu died, leaving behind a politically oriented people and a very stable community. Around 1826/27, Afọnja of Ilorin, who was the Arẹ-Ọna-Kankan-Fo of old Ọyọ Empire, refused to carry out the order of Alaafin, when told to wage war against Iwere-Ile, a Yoruba town in Oyo.

An unresolved rivalry brewed between Alaafin and Afọnja. Afọnja formed alliance with Alimi, the head of Fulani warriors (who are settlers in Ilorin) against Ọyọ, and Oyo kingdom was destroyed. Unfortunately, Fulani supporters turned against Afonja as well and killed him on the order of Alimi. Ilọrin also lost its independence and became Fulani controlled territory. Therefore, whenever Yoruba says Ilorin is afonja’s city, Fulani will say ‘’it is Alimi’s city. This led to the present saying of ‘Ilorin afonja-Geri alimi’. In 1840, Fulani Caliphate began to raid towards Ibadan, Oyo indigenes begin to retreats towards Ibadan, a well developed Ibadan army confronted them and pushed Fulani back to Ilorin. Few people later moved back to Oyo to form new Oyo Kingdom, but a weaker one, and many decided to stay in Ibadan.

Ibadan kept growing economically and politically and become a safer zone for all Yoruba people. During this booming era of Ibadan, one of the powerful business woman was Efunsetan Aniwura, an Egba descendant (who became Iyalode of Ibadan). Efunsetan Aniwura (owner of Gold) was a wealthy business woman at Oja-Oba in Ibadan, she owns lots of landed property and hundreds of slaves. Oral evidence reveals that she had three large farms with no less than 100 slaves working on each at a time. She extended credit facilities as form of ammunition to the various Ibadan warriors (Ajagun’ta) when they were going on their military expeditions in 1872.

She had a terrible sense of loss. Her only daughter died in 1860 during childbirth. Therefore, with the stigma of not having a progeny to inherit her legacies, she blamed God for her tragedy and vent anger on her slave and the society, becoming wicked, cruel and heartless. Her slaves are usually identified in the market with signs of cane stripes all over their body. Efunsetan kicked against the military expansion of Aare Latoosa and stopped extending credit facilities to Latoosa when Latoosa set out for another war in 1874 (Osewa, 2005; Ilesanmi, 2010). After returning from battle field, Latoosa levied three charges against Efunsetan which led to plot of death against her around 1874.

In 1893 Ibadan area became a British Protectorate after a treaty signed by Fijabi, the Baale of Ibadan with the British acting Governor of Lagos, George C. Denton on 15 August. By then the population of Ibadan had grown to round 120,000 which made Ibadan the third most populated City in the whole of Africa after Cairo and Johannesburg. The British developed the new colony to facilitate Ibadan commercial activities and Ibadan shortly grew into the major trading center that it is today

Long live Ibadan…Long live Yorubaland...

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TASUED APPOINT NEW VICE CHANCELLOR

TASUED APPOINT NEW VICE CHANCELLOR 

 Congratulations Professor Oluwole Banjo as the 5th substantive Vice Chancellor of Tai Solarin University of Education. The appointment takes effect from 2nd November, 2020. 

Congratulations, Professor Oluwole Banjo.

Congratulations Tai Solarin University of Education. Congratulations, Ijebu North. Congratulations, Oru Ijebu.

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KWASU RELEASES ADMISSION INTO TOP UP DEGREE AND HND CONVERSION PROGRAMME FOR 2022/2023 ACADEMIC SESSION

KWASU RELEASES ADMISSION INTO TOP UP DEGREE AND HND CONVERSION PROGRAMME FOR 2022/2023 ACADEMIC SESSION

 Kwara State University Institute of Professional and Continuous Education invites suitably qualified candidates for admission into its Top-up Degree and HND conversion Programme

ABOUT THE PROGRAMME

KWASU Top-up Degree and HND Conversion Programmes are designed to promote self-actualization and to address the dichotomy that exists between the B.Sc and HND certificate holders through the provision of a platform on which a university degree Holder could “top-up” and come out better. Similarly, a holder of a University degree who may wish to cross into any other related discipline is afforded the opportunity through this programme.

Courses are available for interested candidates are as follow:

Faculty of Agriculture,

Faculty of Education

Faculty of Engineering

Faculty of Information & Communication Technology

Faculty Humanities, Management and Social Sciences and

Faculty of Pure Applied Sciences.

Interested candidates can apply online via myportal.kwasu.edu.ng at the cost of N7,500 (seven thousand five hundred naira only)

For further on admission requirements, visit: www.kwasu.edu.ng or call: 08067105522, 08063153027, 080 31163417, 08032065824

 Kwara poly Post UTME screening form for 2022/2022 academic session is out

This is to inform all candidates who have applied for admission into the Kwara State Polytechnic, Ilorin, for National Diploma (ND) programme full time in the 2022/2023 academic session that the Post UTME Admission screening form is out.

 Applicants are to visit: https://portal.kwarastatepolytechnic.edu.ng/preadmission.php to commence the application process.

More details later.. 

 USMAN DANFODIO UNIVERSITY TEACHING HOSPITAL [UDUTH] SOKOTO, RELEASES ADMISSION FORM INTO SCHOOL OF NURSING FOR 2022/2023 ACADEMIC SESSION 

This is to inform the general public the sale of application forms for admission into School of Nursing Usman Danfodio University Teaching Hospital (UDUTH) Sokoto for 2022/2023 academic session has commenced.

Sales of application forms commence from 1st August, 2022 and close 31stAugust, 2022.

Admission Requirement

Applicants Must Possess Five (5) credits at not more than two (2) sittings in the following subjects; English Language, Mathematics, Physics, Chemistry and Biology from NECO, WAEC and NABTEB.

Method of Application

Visit https://healthrevolve.com.ng and select “Usman Danfodio University Teaching Hospital Sokoto” from the “Remita payment” Menu.

Under “Service” select UDUTH School of Nursing” Fill in N5,000 under service amount while filling in all other correct information then click “Generate Payment Instruction”

Using the generated Remita (RRR Number), go to any Bank to make a payment.

Bring generated teller of payment with Remita Slip to UDUTH Cashier and collect receipt.

Bring one copy of Remita Slip and receipt collected from UDUTH Cashier to SCHOOL OF NURSING UDUTH SOKOTO to get your Serual Number and Pin

Visit https://www.uduth.org.ng/online_form2.php or http://nursing.uduth.org.ng

and insert the Pin and Serial Number given to you.

Fill your information accurately and submit after acknowledgement.

Please come along with a printed copy of your application form on the date of Entrance Exams.

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 BRIEF HISTORY OF IDANRE IN ONDO STATE 

Olofin Aremitan the younger brother of Olofin Oduduwa led a group of people from Ile Ife after the demise of Oduduwa owing to the ensuing power struggle with the heirs to the throne of Oduduwa.

On the death of Oduduwa, Olofin Aremitan left Ile Ife with a group of people and settled first at Ijama in the present day Ile-oluji with Jegun Orere. A short while after, perhaps after only a season, he moved to Epe, It was believed that a group of people parted from Olofin at Ijama; and he bade goodbye to the rest at Epe. From Epe, Olofin moved out with those we might regard today as the fathers of Idanre and settled at Ojanla, not far from river Owena. From this time on, Idanre had maintained its distinct almost completely separated from all other children of Oduduwa.

The exact reason that led Olofin to leave Ife is the power tussle that no doubt erupted between Oduduwa’s heirs after the death of this powerful King. Olofin ruled Ife briefly after the death of Oduduwa as a regent but his reign was marred by jealousy, in-fighting and acrimony. Defeated in his bid for power, he set out to found another settlement with his followers, going eastward through Ujama, Epe, Urede, Ojanla, Jaleja, Utaja (his last stop where he called Ufe’ke), and crossing the Urore river. In some accounts, he was accompanied in these travels by the early leaders of Idanre.

After the death of Olofin Oduduwa, Olofin Aremitan took with him a few valuable and the most treasured belongings of Oduduwa. These include among others the ancient crown of Oduduwa, Oreghe, Ugwan, a pair of irunkere or horse tail and certain medicine for their preservation. These were supposed to be the common property of all the children of Oduduwa. It is related orally that some of the property he could not take with him while leaving Ile-Ife he sent Ajija to bring them for him.

OWA OF IDANRE.

Idanre people lived in caves, safeguarded by the protective charms of Olofin. Olofin lived with the Idanre people at Utaja for about forty years. Seeing that he was getting too old and could travel no further, he eventually died in a cave at Utaja-Idanre called Uwo-Akota, meaning the cave of wasps. Relics that are claimed to have belonged to Olofin remain in the cave until this day. Uwo Akota was located on the West side of Utaja at the foot of Aghagha Hill on the Eastern path to Oke Idanre.

Olofin Aremitan was succeeded by his lieutenant Agboogun who inherited all his properties as well as the old enemies. Agboogun was the armour bearer of Olofin and his name indeed makes reference to this; “Agberu Ogun” means he who carries his master’s tools of war. Agboogun sought to protect his people from invasion by surrounding enemies and decided to relocate his community from the foot of the hills to Oke-idanre, the top of the hills. In those days, the new settlement was called, “Ufe Oke,” which loosely translates to ‘Ife atop the hills’, thus providing some connection to ancient Ile-Ife.

One of Agboogun’s lieutenants was an explorer and hunter named Egunren and it was he who sought out the ideal location for the Idanre people to reside at Idanre Hills. Agboogun feared for the safety of his people in the valleys, where it was easy for other tribes to raid and enslave the people. He thus met with his followers, who were split into several groups, to deliberate on a more secure place to settle for the Makanres (Idanre people). These groups included Logunro, who led the Urowo people, Asalu who led the Usalu people, and Jemiken, who led the Udale people. One of these followers was a hunter called Egunren, who had gone up Aghagha hill on one of his hunting expeditions.

He reported that he had found a secure location up in the hills, where enemies could not easily attack. Agboogun led his followers to Oke Idanre, where they first settled the Oba at a place named Usalu up in the hills. However, this region was thought to be too exposed, so another location was chosen, close to Egunren, “the hunter’s cave”, where the people would mobilise; presumable under the lead of Egunren who was the leading warrior.

Agboogun settled at Odeja. The building of the palace took over 30 years to construct. As he was getting old, he decided to relinquish the palace on to his son, Baganju, on the condition that he would perform rites at Odeja for his father after the former’s death. Baganju was thus the first Owa to occupy the old palace at Oke Idanre. However, the traditional accounts are generally in agreement in considering Agboogun the first Owa of Idanre up in Idanre Hills, with Baganju as the second.

Oke Idanre hill consists of high plain with spectacular valleys interspersed with inselbergs of about 3,000 ft above sea level. Its physical attributes include Owa’s Palace, Shrines, Old Court, Belfry, Agbooogun foot print, thunder water (Omi Apaara) and burial mounds and grounds. It also has diverse and variegated eco-systems of flora and fauna. Oke Idanre contains very important bio-physical and land form features whose interaction with the physical features created an enduring cultural landscape within the setting.

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 THE STORY OF OBALUFON, THE LONGEST KING OF ILE-IFE THAT REIGN FOR 400 YEARS ON THRONE

In the history of all 50 Ooni that have reigned in Ile Ife before the present king Oba Adeyeye Enitan Ogunwusi, Ojaja II, Obalufon Ogbogbodirin is said to have lived longest, thus the Ogbogbodirin sobriquet after his name which literary means one who lived for a very long time.

The statue of Obalufon Ogbogbodirin, the Ooni who lived for centuries.

Ooni Obalufon Ogbogbodirin is said to be the fourth king of Ile Ife. He is said to have reigned for centuries and later transfigured into a metal figurine as he aged and eventually become a deity.

But there is more to Obalufon even in death. He has become a prayer point for every Ooni that have reigned after him. The present Ooni once revealed that “Obalufon Ogbogbodirin holds the spiritual classified codes for Ooni‘s long reign.”

We gathered that every Ooni that has reigned after Obalufon Ogbogbodirin have gone to where his figurine his, knelt before it and prayed to live as long as he had lived before they are crowned. It was learnt that Obalufon shrine till date plays an important role in the installation of every Ooni after him as Aare crown is always blessed in his shrine before it will be placed on the head of the new Ooni.

Though Obalufon has a groove where he is being worshipped, Ooni Ogunwusi brought him closer to the people when he ordered that an image of him be erected in the Enuwa palace where he lives.

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 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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