BRIEF HISTORY OF THE OWU KINGDOM

BRIEF HISTORY OF THE OWU KINGDOM
...The word “Owu” is derived from a cotton plant of the genus Gossypium, whereas “Orile” refers to an ancestral residence or hamlet.

Owu, formerly known as Orile-Owu, an old forest kingdom, is thought to have been the earliest town outside of Ile-Ife, the Yoruba people’s traditional homeland. The idea that this ancient kingdom served as the foundation for all other Owu communities has given rise to many controversies.

The Owu people are particularly well known among the many Yoruba sub-ethnic groups, especially when one considers the years of war that involved the larger Oyo Kingdom. Thus, other Yoruba sub-ethnic groups, such as Oyo, Egba, Ife, Ijebu, Ijesha, Awori, Remo, Igbomina, Ondo, and Ekiti, are inferior to the Owu kingdom. Owu was popular as a prominent ancestral domain of the Yoruba people. It also ruled the waves in the aforementioned area of old Oyo.

The Owus are mainly concentrated at Ago-Owu in Abeokuta, but a larger number of Owu towns may be found elsewhere across the Yoruba empire. The Yoruba kingdom stretches into the Republic of Benin from Nigeria’s borders.

🏐 HISTORY
Following their initial settlement in Ago-Owu in 1820, where the history of the Owus was first written down. According to oral history traditions, the Owus lived in the present-day nation of Nigeria in a region that was directly along and below the Niger River. Tribal and ethnic disputes directly contributed to the Owus’ southerly migration.

According to history, the rulers of Ibadan dispatched diplomatic emissaries to the Owus after receiving information about the Owus’ allegedly impending attack on their town. So, unlike earlier settlements, the Owus did not attempt to fight against the army of Ibadan but instead moved in peacefully. From Ita Lisa to Owu Ipole near Ikire, the monarchs of Ibadan provided the Owus territory to settle there.

Up until the reign of Sango, Owu had been the ruler of old Oyo, collecting tribute from the Bariba and the Borgu. All of this occurred because the Owu also made their home in that area. History has it that they undoubtedly had a strong presence in the area. In the Makun and other conflicts against Ado Odo and Dahomey in 1842–1845, Owu fought alongside Egba. At Itori, Yobo, Ifo, Atan, and Ota, Owu contingents engaged in battle, routed the Awori, and are still occupying those locations.

However, their mainstream had settled among the Egbas in Abeokuta. The Owu people had waged wars, won battles, and settled in several locations between the Niger River and the sea; that is, there are Owus in Lagos State; Epe, etc. Nevertheless, they are not Ijebus or Egbas. But their relationship was because the Owu colonies in Ijebu and Abeokuta usually developed on friendly terms rather than as a consequence of direct combat or victories over them.

As a result of their liberty to spread across all regions within the Yoruba kingdom, Orile-Owu was formulated. The word “Owu” is derived from a cotton plant of the genus Gossypium, whereas “Orile” refers to an ancestral residence or hamlet. The Yoruba people call this plant owu. “Orile-Owu” denotes the Owu people’s first home or hamlet. Early inhabitants of this kingdom grew cotton and traded in it. As a result, it was given the name “Igbo Owu,” or Cotton Forest.

🏐 OWU WARS

The forces of Ijebu and the Ife assaulted and destroyed Owu Ipole between 1821 and 1826. Around 1826, the Owus fled their heavily guarded city and headed in small groups southwestward toward Ibadan. From these peripheries, they marched on and over the Ogun River until they reached Oke Ata, which is close to Abeokuta, when Sodeke, the Egba supreme leader, convinced the valiant Owus to dwell there in approximately 1834.

It is important to note that the current Orile Owu is the same location as Owu Ipole, where Owus from Iwo and other areas relocated in the early 20th century. Also, the residents of Erunmu, which was established by a previous Olowu from the Amororo Ruling House, were consistently devoted to the cause of the Owu Kingdom. However, the Olowu was transported from Orile Owu, that is, Owu Ipole to Orile Erunmu during the Owu War on his back, which, according to history, was to conceal his escape, protected by a united squad of his royal guards and Oba Erunmu’s royal guards.

Thus, the remnant Owu army withdrew after Orile Owu was completely destroyed in order to defend Orile Erunmu from the united armies of Ijebu and Ife.

🏐 Owu Festival

Giving thanks to Olodumare, that is, the Almighty God for providing for all needs is the original intent of the Omo Olowu holiday. Since its inception in 1999, the annual Owu Day festival has drawn both Owu natives and visitors from around the globe. The second weekend in October will be Owu’s public celebration of the benevolence of the Almighty God, according to a declaration made public by the Olowu of Owu Abeokuta, Oba Dosunmu, on October 9, 2010.

This announcement was made to officially launch the new Omo Olowu festival, which will take the place of the previous Owu Day Festival going forward. Ironically, the Owu Day Festival held its tenth and final performance in 2009 on the tenth day of the tenth month.

Africa History Diary
Source: Gossip House
Researcher: Comr. Olamide Akinwumi
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The APC Youth Wing Presents Official Mega Concerts.

The APC Youth Wing Presents Official Mega Concerts.

...slated to hold across the (six) 6 geopolitical zones ahead of the 2023 general election. 

The Progressive Youth Concerts - this is the APC Youth Wing Official Mega Concerts which is slated to hold across the (six) 6 geopolitical zones ahead of the 2023 general election. 

This concert is a brainchild of the APC National Youth Leader, Hon. Erinjogunola Dayo Israel, and is designed to promote unity amongst youths across the Nation, to enshrine nation building values in our young people (across all party lines) and to deepen youth awareness and responsiveness towards the upcoming elections.

It is set to be entertaining with the best of funfair! 

More details and engagement plans will be unveiled.

 #spreadinggreatness

NIGERIA THE GAINT OF AFRICA: WHERE DO WE GET IT WRONG?

NIGERIA THE GAINT OF AFRICA: WHERE DO WE GET IT WRONG?

The biggest country in Africa that the United Kingdom colonized is Nigeria. The biggest country that the United Kingdom colonized in Asia is India (which then comprised the present Pakistan and Bangladesh). When the UK came into Nigeria and India, like all other countries they colonized, they brought along their technology, religion (Christianity), and culture: names, dressing, food, language, etc.

Try as hard as the British did, India rejected the British religion, names, dressing, food, and even language, but they did not reject the British technology. Today, 80.5% of Indians are Hindus; 13.4% Muslims; 2.3% Christians; 1.9% Sikhs; 0.8% Buddhists, etc. Hindi is the official language of the government of India, but English is used extensively in business and administration and has the status of a “subsidiary official language.” It is rare to find an Indian with an English name or dressed in suit.

On the other hand, Nigeria embraced, to a large extent, the British religion, British culture – names, dressing, foods, and language – but rejected the British technology. The difference between the Nigerian and the Indian experiences is that while India is proud of its heritage, Nigeria takes little pride in its heritage, a situation that has affected the nationalism of Nigerians and our development as a nation. Before the advent of Christianity, the Arabs had brought Islam into Nigeria through the North. Islam also wiped away much of the culture of Northern Nigeria. Today, the North has only Sharia Courts but no Customary Courts. So from the North to the South of Nigeria, the Western World and the Eastern World have shaped our lives to be like theirs and we have lost much or all of our identity.

Long after the British and Arabs left Nigeria, Nigeria has waxed strong in religion to the extent that Nigerians now set up religious branches of their home-grown churches in Europe, the Americas, Asia and other African countries. Just like the Whites brought the gospel to us, Nigerians now take the gospel back to the Whites. In Islam, we are also very vibrant to the extent that if there is a blasphemous comment against Islam in Denmark or the US, even if there is no violent reaction in Saudi Arabia, the Islamic headquarters of the world, there will be loss of lives and destruction of property in Nigeria.

If the United Arab Emirates, a country with 75% Muslims, is erecting the tallest building in the world and encouraging the world to come and invest in its country by providing a friendly environment, Boko Haram ensures that the economy of the North (and by extension that of Nigeria) is crippled with bombs and bullets unless every Nigerian converts to Boko Haram’s brand of Islam. We are indeed a very religious people. Meanwhile, while we are building the biggest churches and mosques, the Indians, South Africans, Chinese, Europeans and Americans have taken over our key markets: telecoms, satellite TV, multinationals, banking, oil and gas, automobile, aviation, shopping malls, hospitality, etc.

Ironically, despite our exploits in religion, we are a people with little godliness, a people without scruples. It is rare to do business with a Nigerian pastor, deacon, knight, elder, brother, sister, imam, mullah, mallam, alhaji or alhaja without the person laying landmines of bribes and deception on your path. We call it PR, facilitation fee, processing fee, transport money, financial engineering, deal, or whatever. But if it does not change hands, nothing gets done. And when it is amassed, we say it is “God’s blessings.” Some people assume that sleaze is a problem of public functionaries, but the private sector seems to be worse than the public sector these days.

One would have assumed that the more churches and mosques that spring up in every nook and cranny of Nigeria, the higher the morals in our society. But it is not so. The situation is that the more religious we get, the baser we become. Our land never knew the type of bloodshed experienced from religious extremists, political desperadoes, ritual killers, armed robbers, kidnappers, internet scammers, university cultists, and lynch mobs. Life has become so cheap and brutish that everyday seems to be a bonanza.

We import the petroleum that we have in abundance, rice and beans that our land can produce in abundance, and even toothpicks that primary school children can produce with little or no effort. Yet we drive the best of cars and live in the best of edifices, visit the best places in the world for holidays and use the most expensive electronic and telecoms gadgets. It is now a sign of poverty for a Nigerian to ride a saloon car. Four-wheel drive is it! Even government officials, who were known to use only Peugeot cars as official cars as a sign of modesty, have upgraded to Toyota Prado, without any iota of shame, in a country where about 70 per cent live below poverty. Private jets have become as common as cars. A nation that imports toothpicks and pins, flaunts wealth and wallows in ostentation at a time its children are trooping to Ghana, South Africa and the UK for university education and its sick people are running to India for treatment.

India produces automobile and exports it to the world. India’s medical care is second to none, with even Americans and Europeans travelling to the country for medical treatment. India has joined the nuclear powers. India has launched a successful mission to the moon. Yet bicycles and tricycles are common sights in India. But in Nigeria, only the wretched of the earth ride bicycles. 

I have intentionally chosen to compare Nigeria with India rather than China, South Korea, Brazil, Malaysia, or Singapore, because of the similarities between India and Nigeria. But these countries were not as promising as Nigeria at the time of our independence.

Some would say that our undoing is our size: the 2012 United Nations estimate puts Nigeria’s population at 166 million, while India has a population of 1.2 billion. Some would blame it on the multiplicity of ethnic groups: we have 250 ethnic groups; India has more than 2000 ethnic groups. Some would hang it on the diversity in religion: we have two major religions – Christianity and Islam; but India has many. Some would say it is because we are young as an independent nation: we have 52 years of independence; India has 65 years, while apartheid ended in South Africa only in 1994.

Gossip House

MEET MOST NOTEWORTHY AFRICAN LEADERS EVER.

MEET MOST NOTEWORTHY AFRICAN LEADERS EVER.

What does it bring to go down as an extraordinary pioneer on the African mainland? Maybe it requires diligence and commitment. And obligation? Doubtlessly, with colossal power comes extraordinary obligation. These African people had the most noteworthy awareness of others' expectations blended in with weighty portions of selflessness.

Legends and courageous woman of their times, these pioneers were able to risk all that to experience the obscure and explain change in Africa. Go along with us as we bring an excursion through a world of fond memories to investigate the 10 biggest African heads of the contemporary time.

.............................................................

1. NELSON MANDELA

Nelson Mandela was one of Africa’s finest citizens and statesmen. Prior to becoming president of South Africa (1994-1999), he sacrificed a great chunk of his life fighting against the apartheid political system in the country. As South Africa’s first black president, his government tackled key racial systems that segregated and tore apart the country’s diverse races.  Mandela was a revolutionary who got imprisoned on several occasions for his activism. Upon his release, after 27 years behind bars, his African National Congress (ANC) party won the 1994 general election (South Africa’s first free, multi-racial and democratic election). Affectionately referred to as “Madiba” (his traditional Xhosa clan name), Mandela forgave all his enemies and created a reconciliation commission, which was chaired by Anglican Archbishop Desmond Tutu, to probe past human rights violations during the apartheid era. He won a Nobel Peace Prize in 1993 for his peace-loving life and the various projects and works to end the brutal decades of Apartheid in South Africa.

2. HAILE SELASSIE

Haile Selassie, also known as Ras Tafari Makonnen, was an Ethiopian ruler (1916 to 1974) and emperor (1930-1974). Undoubtedly, Selassie was one of the biggest sons of Africa whose name can never be erased from history. Even at a young age, Selassie showed promising intellectual capacity. His intelligence quickly earned him political appointments from the Ethiopian emperor. Selassie eventually became emperor of Ethiopia upon the death of his father-in-law. During his reign, several schools were constructed, social injustice fell, and the security forces of the state were strengthened. Selassie used his immense influence on the continent to push for a more united Africa. He went on to build an extensive network of ties with African communities in the diaspora as well as other Caribbean islands. Up to this day, some circles within those communities (particularly the Rastafari community) often regard him as the reincarnated messiah.

3. KWAME NKRUMAH

Kwame Nkrumah is a highly revered Ghanaian politician who led the country in 1957 (formerly Gold Coast) to gain independence from the country’s colonial masters (Britain). One can conclude that he was the founder of Ghana, without being too wrong. Nkrumah was the first president and Prime Minister of Ghana. He was a Pan-Africanist who co-founded the Africa Union (A.U) (formerly the Organization of African Union). Nkrumah returned to Gold Coast after studying abroad for 12 years. He became a revolutionary who got arrested for causing political riots. His tenure as president saw massive developmental projects across the length and breadth of Ghana. Nkrumah’s legacy in Ghana, and even beyond, is unparalleled.

4. JULIUS NYERERE

Julius Nyerere is another unforgettable hero of the African continent. He was the first president and Prime Minister of Tanzania (formerly Tanganyika). His rule as a statesman lasted from 1961 to 1985. As an intellectual who had masters degrees in economics and history, Nyerere was an African nationalist and a socialist. In 1953, Julius Nyerere co-founded the TANU (Tanganyika African National Union). As president of TANU, Nyerere piled a lot of pressure on Britain for self-rule and governance. His efforts finally paid off on 9th December 1961, as Tanzania gained independence.

5. PATRICE LUMUMBA

Lumumba was a revolutionary Congo politician who helped the country to gain independence. He was the first Prime Minister of the Republic of Congo (now called D.R. Congo) from July to September of 1960. He acquired Belgian citizenship and worked as the president of a Congolese trade union. When he came back to Congo, Patrice Lumumba founded the Congolese National Movement (MNC). Lumumba used Pan-African ideologies to push for independence for his country. Congo gained its independence from Belgium on June 30, 1961 largely due to Lumumba’s struggle. He garnered a lot of public support for his excellent personality and good communication skills. Sadly, Lumumba was ousted from office by Colonel Mobutu and later assassinated in January, 1961. The Congolese nationalist and Father of Congolese Independence Movement was just 35 at the time of his brutal execution.

6. KOFI ANNAN

Kofi Annan’s name cannot be skipped in any important list of African leaders. Even though he wasn’t a mainstream politician, he was a world leader from Africa. Kofi Annan was a Ghanaian diplomat who led the United Nations (UN) as its 7th Secretary-General from 1997 to 2006.  When he was in charge of the UN, Annan tackled the HIV/AIDS pandemic in Africa. He worked to resolve a lot of conflicts in the world. He and the UN were awarded a Nobel Peace Prize in 2001. His post-UN Secretary-General years were also very successful. He served as special envoys and headed several organizations in countries such as Syria and Myanmar. The Kofi Annan Foundation, a charitable and global policy think-tank, is just one of the numerous legacy works that owe its existence to Annan.  In the early hours of 18 August 2018, news of Annan’s death broke out. The distinguished diplomat passed away at the age of 80. Annan will be forever be etched into our memories as a great leader who tirelessly fought for global peace and hunger eradication.

7. THOMAS SANKARA

Thomas Sankara is widely regarded as one of Africa’s political heroes. He was a revolutionary who became Burkina Faso’s president from 1983-1987. Sankara was a strong Pan-Africanist and a supporter of Marxism. He is generally viewed as an icon of revolution or the Che Guevara of Africa. When he was 20, Sankara joined the army and got trained in Madagascar in 1970. That was where he observed how students revolted against the Madagascan government. This experience changed his life forever. Sankara returned to the Upper Volta in 1980. He went on to seize power in 1983 and changed the country’s name from Upper Volta to Burkina Faso. Sadly Sankara’s pursuit of growth, gender equality, and social justice came to an end in 1987. On October 15, 1987, Sankara was brutally assassinated at the age of 37 by his former friend (Campoare), in a military coup.

8. JOMO KENYATTA

His name is one of the biggest in the history of African politics. Jomo Kenyatta was an anti-colonial activist who rose to become the first president of Kenya. He was also the first Prime minister of Kenya (1963-1964). Kenyatta played a big role in ensuring that Kenya freed itself from colonial rule. He was the front line politician in the Kenya National African Union (KANU). His ideologies are that of a nationalist and a conservative. Kenyatta also promoted peace between the country’s ethnic groups. He was the one who registered Kenya with the African Union.

9. KENNET KAUNDA

Kenneth Kaunda is a Zambian retired politician who became the country’s first president from 1964-1991. As a teacher by profession, Kaunda gained a lot of political experiences when he served as a foreign affairs interpreter and adviser in 1949. He worked under Sir Stewart Browne who was a liberal white colonist. Kaunda later joined the African National Congress and took top positions. Leading the socialist United National Independence Party (UNIP), Kenneth Kaunda used peaceful protests and negotiations to secure independence for Zambia on October 24, 1964.

10. ELLEN JOHNSON-SIRLEAF

Africa’s first female head of state’s name cannot be omitted from this list. We still have some space to honor her and also to balance the political equation. Ellen Johnson-Sirleaf, commonly known as “Africa’s Iron Lady”, is a former Liberian president who was in office from 2006 to 2018. She is a Harvard graduate with an economics degree who fought hard from prisons and exile and became an inspiration to many young female politicians. By the way, she got a Nobel Peace Prize for laying a suitable foundation for women to establish their future. 

The one thing that separates the above chiefs was their determined quest for progress and tranquility on the landmass. Regardless of the gigantic difficulties that they confronted, they generally positioned themselves at the very front of formative issues and success in Africa. The various steps that Africa has made, concerning orientation value and civil rights, can solidly be ascribed to the 10 incredible personalities above.

#Africahistorydiary #historyinpictures #nationalist #historyphotographed #Digitalarchive #DigitalHistory #culturegram 

BRIEF HISTORY OF AWE TOWN, OYO STATE.

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.

Source: Gossip House
Researcher: Comr. Olamide Akinwumi J.
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MATURED MINDS HAIL ITS MEMBERS ON THE OCCASION OF TWO YEARS ANNIVERSARY.

MATURED MINDS HAIL ITS MEMBERS ON THE OCCASION OF TWO YEARS ANNIVERSARY.

...the group will remain committed to working towards the development of Ekiti state irrespective of political affiliations~ Hon. Ehinafe.

A popular political group, Matured Minds have  celebrated its members on the occasion of its second year anniversary, extolled the activeness and creativity of the group.

 Matured Mind platform, is a social group that is made up of people with diverse political interest, its members cut across all political parties, the mutual comradeship in the group has made it to stand the test of time.

The navigating compass of Matured Minds platform thanked the participatory members of the platform for their comments, robust participation and strict adherent to the rules of engagement.

The convener of the platform, Hon. Ehinafe Odunayo, during his brief interaction with journalists in Ado Ekiti stated "I thank our patron, Mr.Biodun Oyebanji(Governor-elect), our matron Senator Biodun Olujimi representing Ekiti South in the Senate and entire members of Matured Minds platform for their steadfastness and cooperation, the celebration was elaborated last year, our members converged and awards were given, next year anniversary shall be landmark God's willing.

We admonish our members to always voice out their minds without fear of harassment and molestation, as we shall continue to have zero tolerance for vulgar language and gross misconduct."

Hon Odunayo said the group will remain committed to working towards the development of Ekiti state irrespective of political affiliations saying the group was formed for working for Ekiti growth not for attacking political leaders.

Hon. Odunayo Ehinafe

Chief Admin

Oba Mathew

Welfare Admin

LIFE: Four Letter Words that isn't replaceable.

LIFE: Four Letter Words that isn't replaceable.

...All human beings have three lives: public, private, and secret. Intend to live life, not just to exist.

Life brings us as many joyful moments as it does downfalls, and although there are days we wish there was a manual to follow, it simply wouldn’t be the same without the spontaneity. The journey of life may not become easier as we grow older, but we do seem to understand it better as our perspectives evolve. Whether you’re embarking on a new adventure right out of school or you want to explore different paths in your personal life, it’s never too late to change what the future looks like.

Advice from practicing self-love to having a sense of humor to being optimistic never grows old and will surely help you find the push you need to get where you’re going
Always be yourself. At the end of the day, that's all you've really got; when you strip everything down, that's all you've got, so always be yourself. Collaboration, creativity, and respect build life long connections that matter and make a difference, propelling us to work together across all boundaries.

The truth is, you are capable of creating whatever you please, but what’s standing in the way between where you are and where you want to be is you. Not time, not money, not circumstances—you. And do you know why? It’s because you are your greatest obstacle. The sooner you learn this, the better, and the sooner you accept, the sooner you will want to learn how you can change.

All through life, we experience various occasions when decision-making become necessary. A number of them present themselves in difficult forms and at crucial points. Most of the verdict we take will eventually figure and describe our track of lives. These are what we refer to as lessons of life. Choices never present themselves in an easy way. In some instance we are always forced to pay a price to achieve something. This implies that we are trading for an outcome we are seeking.

Period, actions and situation can help us learn a lot about our environment, ourselves and people in general. They give us an opportunity to face our reliability, integrity, accountability and skills of dealing with life result. In the beginning, people have…show more content…
However, Life can then be said to be the conditional value of human affairs or individual’s manner of living, it is the admiration of one’s condition, personality and behaviour. It can be the measured by the collective value of each affair in distinctive class or type, and considering whichever way or the nature of living one indulges in, either at the low-level or high level or the good or evil etiquette of living. According to Timothy Titcomb in his book “Lessons in life” he noted that there are so many outrageous things that have been practiced in the family and moods are the excuses being given for such action, because, moods are the most indefensible things generally (Titcomb, 6). Additionally, Titcomb stated that Living creatures can thus in a level become the masters of their mood (Titcomb, 7).

John Cleese once quoted that “We all work in two contrasting modes, which might be described as open and closed”. In view of this, he expatiated that “the open mode is more relaxed, more receptive, more democratic, more playful and more humorous. While, the closed mode is tighter, more rigid, hierarchical, and more tunnel-vision. He further elaborated that most people spend most of their time in the closed mode”

Consequently, each person at some point in life asks some question about life. Some ask if they actually want to live the kind of life they are experiencing, while some will ask other questions like “who am I” or “The importance of their life"

Your entire life can change in an instant. So instead of passively taking what you have for granted, be grateful for it and do whatever good you can with it. Action breeds more clarity than thought, so you can’t think your way into a new life, you have to act your way into one. If you want to change the trajectory of your life, embrace these rules and apply them: Commitment is what gets you started, consistency is what gets you somewhere, and persistence is what keeps you going.

Live life through appreciating relationships, kindness and cares (not neccessary money), through our idea of a perfect day, and by teaching us to live life to the fullest by not taking everyday things for granted.

But do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day. "2 Peter 3:8".

When you're on the earth 🌎 live a good life, contribute to humanity and remember none live forever 💔. The earth 🌎 is like a market, when we're done with all the activities we will all return home and end the race only those who lived a righteousness lifetime while on earth will be receiving into the kingdom of God.
Ecclesiastes 12:7 says tells us what happens when a person dies. It says, “Then shall the dust return to the earth as it was; and the spirit shall return to God who gave it.” In other words, when a person dies, his or her spirit goes back to God, the body returns to dust and the soul of that person no longer exist.
Luke 23:43 - And he said to him, “Truly, I say to you, today you will be with me in Paradise.”

I cry for the legacy this loved one leaves in death, for the ways the world has been made different by their presence, for the memories that become both more beautiful and more painful on this side of death. And I pray that the work they have accomplished in their remarkable life will grow deeper, wider, and stronger in the days to come, uninhibited by a weak opponent like death.

I Am Comr. Olamide Akinwumi J, Public Relations Specialist, Blogger, Writer and Trained Journalist.
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HISTORY OF ONDO-EKIMOGUN

HISTORY OF ONDO-EKIMOGUN.

...Peoples from Ijama, who drink water with a bell made of GOLD, A place where “Lókílì”, “Obì” ati “Gbànja” are the god’s delicacies.

Ondo City Inner Gate

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.

Yearly, natives of Ondo kingdom in Ondo West and East local government areas of Ondo State converge to celebrate Ekimogun Day. It is a day set aside to remember and celebrate the founders of the town.

Source: Gossip House

Researcher: Comr. Olamide Akinwumi J. 

09068215956

Nationwide outage as electricity workers begin strike.

Nationwide outage as electricity workers begin strike.

...DisCos blamed the outage on the ongoing industrial conflict between the Nigerian Transmission Company and the electricity workers union.

Power outage have been reported across Nigeria on Wednesday as electricity workers under the auspices of the National Union of Electricity Employees, NUEE, commenced their strike action over labour dispute with the Transmission Company of Nigeria.

According to nationwide checks conducted by Peoples Gazette on Wednesday, Electricity Distribution Companies (DisCos) last provided electricity to consumers at the early hours of Wednesday.

Precious Osadebe, who lives in Lagos’ Akiode, Ojodu Berger axis and is unaware of the strike, told Peoples Gazette that she last had power at her home around 7:00 a.m. on Wednesday.

 “They took the light at about seven in the morning and they’ve not brought it since then, which is very unusual, by this time yesterday there was light here, which is the normal trend,” Ms Osadebe said.

The Gazette learned that Magodo, one of the communities covered by the Premium Service Agreement with the Ikeja Electricity Distribution Company , is currently experiencing a blackout, which is thought to be the result of ongoing industrial action by electricity workers.

It was also gathered Abuja, Oyo, Ondo, Enugu, Abia, Delta, and Rivers were currently experiencing a blackout that began early Wednesday morning.

Distribution companies, including Ikeja Electric, Eko Electricity Distribution Company, Ibadan Electricity Distribution Company, Abuja Electricity Distribution Company, and Kaduna Electricity Distribution Company have all confirmed service disruption via their social media channels.

They blamed the outage on the ongoing industrial conflict between the Nigerian Transmission Company and the electricity workers union.

 “The Management of Kaduna Electric wishes to inform its customers that the interruption of supply being experienced in parts of our franchise states (Kaduna, Kebbi, Sokoto, and Zamfara) is due to the ongoing dispute between the National Union of Electricity Employees (NUEE), Senior Staff Association of Electricity and Allied Companies (SSAEAC) the transmission Company of Nigeria TCN. Supply shall be resolved as contending issues are solved,” a statement by Kaduna electric, one of the 11 distribution companies read.

NUEE had on August 15 directed its members to picket TCN offices nationwide on August 16, after which they would embark on strike on August 17.

The General Secretary, NUEE, Joe Ajaero, had in a statement said the picketing was to protest the directive by the TCN board that all principal managers in acting capacity going to acting general manager rank must appear for a promotion interview.

Mr Ajaero said the directive was in contravention of the workers’ conditions of service and career progression paths, and alleged that it was unilaterally done without the relevant stakeholders.

Other issues raised include stigmatisation of staff from the office of the Head of Service of the Federation from working in other areas in the power sector, and non-payment of December 2019 entitlement of ex-PHCN staff.

However, TCN Managing Director Sule Abdulaziz on Tuesday  appealed to electricity workers to suspend their proposed strike action.

Source: Peoples Gazette

Adolescent Education: Erelu Fayemi Gives Matching Order To Wives Of Council Chairmen ln Ekiti.

Adolescent Education: Erelu Fayemi Gives Matching Order To Wives Of Council Chairmen ln Ekiti.

...the committee is expect to address all forms of gender based violences and various challenges that could impede the smooth academic programmes of adolescent girl child in the state.

Wife of the Ekiti State Governor, Erelu Bisi Fayemi has directed wives of local government chairmen and Local Council Development Areas LCDAs in the state to set up a Gender Based Violence Management Committee with immediate effect.

Erelu Fayemi gave the directive on Wednesday in Ado-Ekiti while briefing the councils’ first ladies on a World Bank programme tagged  “Adolescent Girl child Initiative for Learning and Empowerment project.

According to her, the committee is expected to address all forms of gender based violences and various challenges that could impede the smooth academic programmes of adolescent girl child in the state.

She directed that the GBV committees should send their quarterly report to the ministry of women affairs and office of the wife of the state governor.

Erelu Fayemi reteriated that Ekiti State was chosen among the beneficiaries of the project as a result of various advocacy programme held by the Governor and Her Exellency through an initiative known as “keep Girls in School.

The Governor’s wife called on council Chairmen’s wives to partake in the improvement, renovation and the learning condition of the existing schools in the state saying such was the major objective of the Adolescent Girl child Initiative for Learning and Empowerment project.

“As the wife of chairmen, we want you to take ownership of the project, and supervise the progress of the programme your communities, play active role on the AGILE project, monitor the progress of the renovations” she said.

“You need to Monitor as well compliance to the Female Genital Mutilation law in the communities” she added

Erelu Fayemi however appealed to them never to allow Obirin kete women empowerment initiative to go into Oblivion saying that it remained a vital means of encouraging women to be self reliant.

Wife of the State Governor-Elect, Dr. (Mrs) Olayemi Oyebanji promised to build on the good legacy of Erelu Fayemi, and solicit the support of the chairmen’s wives on all platforms.

The Chairperson, wives of council chairmen and wife Efon Alaaye local government chairman, Mrs Ebunlomo Adetunji lauded the past and present programmes of the wife of the governor promising that all needed support would be given to government initiative.

MESSAGE FROM THE APC NATIONAL YOUTH LEADER

MESSAGE FROM THE APC NATIONAL YOUTH LEADER.

...Anticipate the launching of the APC Youth Wing National Campaign Master plan and Mobilization Strategy.

Anticipate the launching of the APC Youth Wing National Campaign Master plan and Mobilization Strategy. This document has had the input of all our state and zonal youth leaders at our retreat in July, and they, with the support of you all will drive it’s implementation. 

I also shared it with my NWC colleagues for their thoughts & feedback. Be rest assured, we will be open and inclusive in the implementation. Just be patient, you will be carried along. Your National youth leader is not sleeping. We are building the system to aid implementation nationally.

Hon. Erinjogunola Dayo Israel

APC National Youth Leader

BRIEF HISTORY OF ADO-EKITI IN EKITI STATE.

BRIEF HISTORY OF ADO-EKITI IN EKITI STATE.
...Omo Ado Oora Amukara sabe ewuje, Ikara se meji i temi lukoko, Ado mei yunle oni kobe osilo monu.

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.

The Fajuyi Memorial Park, Ado-Ekiti 

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. In another fact, Ado ekiti has 2 ruling houses for over a 100 years now. The AROLOYE and the ATEWOGBOYE. The ARUTAWEKUN was banished for commiting sacrilege against the stool and people of Ado Ekiti.

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

Source: Gossip House
Researcher: Comr. Olamide Akinwumi J.
09068215955

BRIEF HISTORY OF IDANRE IN ONDO STATE.

BRIEF HISTORY OF IDANRE IN ONDO STATE.
...Oke Idanre hill consists of high plain with spectacular valleys interspersed with inselbergs of about 3,000 ft above sea level.

Outskirt of Idanre

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.

One of the most delightful meals enjoyed by Makanres, whether at home in Idanre or in diaspora is “Iyan” (pounded yam) and “efo riro” (vegetable stew). This is a meal that is common to many of the Yoruba tribes in western Nigeria. Pounded yam can be eaten with a variety of stews including “Ila” (okro), “Egusi” (melon soup), “Gbegiri” (ground beans soup) and “Ewedu” (another type of vegetable). These stews often include an assortment of meats such as chicken, fish, beef, lamb amongst others.

Another meal enjoyed by Idanre citizens is Pupuru. It is made from Cassava through a local fermentation, smoking and drying process that gives it a distinctive flavour, which distinguishes it from Garri, the other well-known delicacy produced from Cassava.
The local drink enjoyed by the indigenes is Palm Wine, which comes from the fermented sap of the palm tree.

Architecture:
Buildings in Idanre are a mix of old and modern architecture. Within the major town centres like Odode where you have the more affluent areas and the business enterprises, can be found some of the more modern  cement and concrete structures. Many of the residential houses carry corrugated iron roofs. When you visit the villages however, you are likely to encounter mud brick buildings and the occasional throwback to huts with thatched roofs.

Festivals:
Like many other cities and townships in Yorubaland, Idanre has a variety of festivals. Several of these are based on the ancestral history and traditional religions of the Yorubas and are done to celebrate the various demigods who played notable parts in the history of the Yorubas.

The festivals celebrated in Idanre include the following:
1. New Yam Festival

2. Olofin 
3. Orosun 
4. Ogun
5. Ulesun 
6. Agheregbe
 7. Osu Ifa 
 8. Osu Ise 
9. Mare
The introduction of Christianity has played a part in the evolution of how the various festivals are conducted in Idanre and the rest of Yorubaland.

These festivals have evolved over the centuries from being celebrated with human sacrifices to appease the local gods, to modern day sacrifices of animals, occasions for merriment and get-togethers with families and friends.

Idanre Anthem Yoruba Version:
Igi po nigbo
Ka too yan bi laayo
Kibi ma se opo
K'opoo ma ye'le da nu
Iji ma se wo'gi ragaji k'eye r'ohun ba le
K'ibi ma s'Oloja Idanre
K'Owa jifa oye o!
Bee ni ko ri!
Bee ni ko ri!!
Bee ni ko ri!!!
Bee ni ko ri!!!!

Researcher: Comr. Olamide Akinwumi J.
09068215955

BRIEF HISTORY OF ÌJÈBÚ-JÈSÀ LAND IN YORUBALAND.

BRIEF HISTORY OF ÌJÈBÚ-JÈSÀ LAND IN YORUBALAND.
...Ijebu-Jesa which hitherto before now was known and called Ijebu Egboro.

Ijebu-Jesa Central mosque 🕌 in front of the Iroko tree.

Ijebu-Jesa which hitherto before now was known and called Ijebu Egboro is the ancient historic town in the east of Osun State, Nigeria occupies a strategic position in Ijesaland. In Ijesa division, it is the next most important town politically and in terms of history. Her Oba is the next to the Owa Obokun of Ijesaland. The town is situated eight kilometers north of Ilesa and about 128 kilometers east of Ibadan. It lies approximately on latitude 7.45 degrees north within the rain forest belt and so offers opportunity for farming on a large scale. The people are the core of Ijesas and are noted for their dogged industry.

Ijebu-jesa was founded by Oba Agigiri Egboroganlada (first Onijebu Egboro) – a son of Oodua Olofin Aiye who was also an elder brother of Owa Obokun Ajibogun. Agigiri means “the battle or war waves hot (A de k’ogun gbona girigiri)”. Ajibogun is interpreted as one who meets war (Ade ba ogun). Both Agigiri and Ajibogun were brought up by their grandmother known as Ijasin at Ilode in Ile Ife as twin brothers.

In about early 12th century, Agigiri and Ajibogun together left Ile Ife after procuring the sea water with which Oodua’s partial blindness was cured to found a kingdom of their own like other sons of Olofin. Before leaving Ile Ife, Oodua gave Owa Obokun a sword of conquest (Ida Ajasegun) and a bigger crown as the original procurer of the sea water. Oodua gave Onijebu – Egboro another crown for accompanying Owa to procure the sea water. He also gave Elegboro a calabash of mysterious juju objects in terms of spoken words of blessing or curse (Igba Ase), hence the Oriki – “Onijebu Egboro, Omo awure fase banu.” The two sons of Olofin later journeyed through the vast jungles conquering numerous settlers and subjecting the conquered territories under their control.

In the course of this, they conquered Igbadae, Ilowa, Ilemure and other smaller communities like Ijaregbe, Eesun, Oke ogun or Oke Aganun, Agbegan, Ijiku, Odo etc. They were at Ilowa when Oodua died. It was only Agigiri and Ajibogun out of all the children of their father who went back to Ile Ife to perform the burial of Oodua.

Both Owa and Elegboro Onijebu have a common boundary domain at Yaragbo till today. Because of their close birth relationship, they usually visited each other and they formally meet at Yaragbo (a sacred and restricted area) for consultation of “Akokodaifa – Ogbomuyegeyege Orunto Oodua” for directives, guidance and to carry out sacrifice of safety, Unity and Progress for Owa and Onijebu-Elegboro and other Obas in Ijesaland. The “Akokodaifa Ogbomuyegeyege Orunto Oodua was the first Ifa Oracle that must be consulted by Oodua before doing anything at all in those days.

When the creator of that Ifa (Oracle) priest (Asedaifa) who was the first consultant recommended seawater for curing of Oodua eyes, Oodua used the seawater with other concotion as recommended by the Ifa Priest and his eyes were restored. In a loud voice, Oodua acclaimed “Akoda – Asedaifa – Oba Adifawi ose.” “Loni ni mo de o l’Ade Ifa Oba Adifa gidi”. Oodua then crown him with a spiritual Ifa crown as “Oba Adifa wi se”, hence the special greetings of “Iba Akoda Iba Asedaifa” by other Ifa (oracle) Priest and consultants in Yorubaland and diaspora. Oodua later instructed the Royal Priest and consultant to follow Owa and Elegboro-Onijebu to be their royal Priest and Spiritual Adviser as he, Oodua was very old and in appreciation of the procuring of seawater.

Oodua then gave “Ewodi Oodua” later known as “Ewodi Oodua Obokun” to the consultant and the royal Priest as a weapon of setting quarrels between the two royal Obas (Owa and Elegboro) whenever such quarrels occur. The Ewodi was to be used in reminding them about their birthcord relationships-paternally and maternally. When Agigiri who lived for 183 years and who was usually referred to as “Oba-Agba” by Owa became very old to walk about, and because of his power and love in spiritualism he moved the Royal Priest consultant and the Ifa Oracle from Yaragbo to the consultant family House at Atiba near Obaloye in Ijebu-jesa. Since the Palace of the consultant and Royal Priest was moved to Ijebu-jesa by Agigiri, all royal Obas who were descendants of Oodua in Yorubaland, mostly especially in Ijesaland must come to Ijebu-jesa to consult the Ifa Oracle for directives and consultation before doing anything at their kingdoms. Even the Owa Obokun, the supreme King in Ijesaland can not do anything or pronounce or execute death penalty at Ilesa without coming to Ijebu Jesa for confirmation and sanction through the Ifa oracle, hence the Oriki “Owa ki da ni pa ki Ijebu-Jesa ma mo.”

There are other lesser chiefs who are representatives of their quarters and see to the day to day administration of the areas with directives from the Oba through the most senior chiefs. These set of chiefs are called Looguns. There are four Looguns in Ijebu Jesa representing the four most distinct areas in the town. Each Loogun has twenty one supporting chiefs under their authority. At the head of the Looguns however, is the Lomode Ijebu Jesa. The current occupier of that position is Chief Komolafe, resident at Okenisa. He occupies the position not by age but by traditional seniority.

The four Looguns and their areas of jurisdiction are:
1. Loogun Odo oja 2. Loogun Ogbon Iloro 3. Loogun OdoEse 4. Loogun Otaforijeja The Odofin of Odogo also joins these set of chiefs in their meeting.

There are five ruling houses in Ijebu Jesa from which an Oba is selected. They are:
1. Aiyapaki-Ekun 2. Ide-Ekun 3. Lagunna 4. Nibaayo 5. Ajigiteri

Source: Gossip House
Researcher: Comr. Olamide Akinwumi J.

09068215955

MOREMI AND THE YORUBA NATION 🇳🇬

MOREMI AND THE YORUBA NATION 🇳🇬 

📸: Moremi statue in Ile-ife, South West Nigeria.

Moremi made significant contributions to African freedom but her life has received little scholarly attention. She was a queen of the Yoruba nation, which is one of the most famous and influential black tribes in history. Moremi’s exploits helped preserve the commercial life of her people and freed them from oppressors. Today, there are over 41 million ethnic Yorubas who live predominantly in sixteen countries in West Africa, although, because of the transatlantic slave trade, large Yoruba communities have taken root in countries like Brazil Cuba ,Jamaica,Puerto Rico , and other parts of the Americas. There are also Yoruba communities in many European countries—most having migrated in the immediate decades after the end of colonialism in the 1970s and 1980s while fleeing economic and political instability in their home countries. But the Yorubas would have never survived to become a prominent black ethnic group in the 21st century if it were not for the bravery of some of its early heroes, among which is the remarkable Queen Moremi.

Unfortunately, there are hardly any original written documents to validate most of the things we know about Moremi. We must rely on folkloric accounts passed down over generations by the Yoruba themselves—which is a common limitation when studying ancient and medieval African history. Although accounts of Moremi’s exploits are now sparsely documented in popular culture, the Yorubas have always considered folklore (called ‘Aroba’ in the Yoruba language) the strongest medium for teaching and preserving history, rather than written documents or wall‐​carvings. This medium of preserving history is a feature common to many Sub‐​Saharan Africa tribes. We also do not know for certain exactly what year Moremi was born or when she died owing to the absence of written evidence. But we do know that she was a princess from the town of Offa  and was later married to the Ooni (king) of Ile‐​Ife. Her husband was either Ooni Obalufon Alayemoye II  or Ooni Oranmiyan—both direct descendants of Ooni Oduduwa, the legendary founder of the Yoruba tribe and the first Ooni of Ile‐​Ife. There are also claims that she was married to both Oonis at different times.  To figure out when Moremi most likely lived, we can consider the dates of some related entities. For instance, the Copper Mask of Obalufon II—first introduced to the world in 1937 by Ooni Adesoji Aderemi in Ile-Ife—is believed by archaeologists to have been created around 1300 CE while Obalufon II was still alive. We can peg Moremi’s lifetime to around this period since she was likely married to Obalufon II. Even if she was actually married to Oranmiyan, who succeeded Obalufon II, the timeframe of her life would not be much further from circa 1300. This is because Moremi’s hometown of Offa was founded in 1359 by a crown prince (Olalomi Olofa‐​gangan) from one of the older kingdoms (Kingdom of Oyo) founded by Oranmiyan.

Since Offa is an offshoot town of the Kingdom of Ife, Ife is the spiritual home of Moremi just as it is for any contemporary of Yoruba origin. Spirituality has a huge influence on the story of Moremi. The original religion of the Yoruba people, which is practiced in Ile‐​Ife and throughout the old Yorubaland, was the Ifa Religion—a divination system that considers the world controlled by Olodumare (the Supreme Being) through spiritual energies.  Ifa practitioners—including Moremi and the early Yoruba people—communicate with Olodumare through the Orishas (gods) and the Irunmoles (deities). 8 Moremi’s quest for freedom was informed by this spiritualism. But the popularity of Moremi started while she was still a young princess in Offa. She was well‐​known throughout the town and its neighboring territories as a beautiful woman and is still revered today as one of the most beautiful Yoruba women that ever lived.

UGBO INVASIONS AND MOREMI’S CLASSIC SPY PLOT.

There is a gap in history between Moremi’s youth and when shshe moved to Ile‐​Ife where she married the Ooni. We do not know what influenced her thought process while growing up or what might have influenced her zeal for freedom. But we know that while she was a queen in Ife, the kingdom was greatly troubled by raiders who occasionally looted the market in Ife and abducted citizens of the kingdom into slavery. These raiders also often stole properties, staple foods, and domestic animals. They are believed to be from a neighboring community called Ugbo.  Although the people of Ile‐​Ife were furious about these raids, they did not have the means to defend themselves. This is because the Ugbo invaders are seen as spirits by the people of Ife. Yoruba masquerades are always dressed in cotton robes but the Ugbo raiders—who appeared as masquerades—were completely covered in raffia leaves. Out of all the atrocities of the raiders, Moremi could not stand two in particular: the disruption of the Ife market and the enslavement of captured Ife citizens. The market in Ife was the mother of all markets in Yorubaland due to its location within the sacred Kingdom of Ife and its commercial vibrancy. Furthermore, citizens of Ife were direct descendants of Oduduwa and the Orishas. Having them in enemy captivity could have led to divine retribution on Ife. Moremi believed that despite the mystique surrounding the identity of the Ugbo raiders, there must be a way to stop them. To find answers, she consulted an Orisha at the Esimirin river. The consultation of an Orisha while contemplating major decisions is cardinal to the Ifa religion. In early Yorubaland, the Orishas were the conductor of the forces of nature and an individual will hardly take a definitive course of action in life without consulting an orisha either personally or through a Babalawo (Ifa priest).

Esimirin offered to help Moremi deliver her people from oppression but demanded an offering as a payment after Moremi’s request was met. Moremi agreed and went home to work on a classic spy plan. She would pose as a trader on the next market day and allow herself to be captured by the raiders. Once in captivity, she planned to infiltrate the Ugbo leadership with her beauty and magic in the hope of finding a weakness that the people of Ife could exploit.

As planned, during the next raid Moremi allowed herself to be captured and she was taken to Ugbo along with other captives. When the captives were put on parade before the leader of Ugbo, Moremi’s beauty captured his attention and he ordered she be brought to his court as a wife. Moremi spent some time in Ugbo studying the people’s way of life with a specific interest in the raffia‐​dressed masquerades. Eventually, she lured the leader of Ugbo into revealing the nature of the masquerades and their weakness. The leader told Moremi that the raffia masqueraders were not spirits but that they were humans disguised as such to intimidate the people of Ile‐​Ife into submission during raids. He also revealed that since the masquerades were dressed in dried raffia leaves, they would not survive the slightest touch of fire. Moremi kept this revelation to herself and soon made her way back to Ile‐​Ife.

When in Ile‐​Ife, she tipped the Ooni about her discovery and advised that on the next market raid, some people should be on the standby with Igita (short hard tree branch) and Oguso (a ball of the middle layer of a palm kennel font). She explained that the Oguso should be lit when the marauders were in the market and that the burning Igita be used to torch the masquerades. They did exactly as she advised. On the next market day, the torch‐​bearing people of Ife—many of who were market women—cast their burning torches at the Ugbo raiders. The prospect of being burned alive by the torches terrified the raffia‐​dressed Ugbo masquerades. The raids ended and Ife was victorious. The Yoruba people were successfully liberated by both the torch and the Moremi’s heroic plan.

Source: African history group.