TWO BROTHERS WHO BECAME SENIOR ADVOCATES OF NIGERIA

TWO BROTHER'S WHO BECAME SENIOR ADVOCATES OF NIGERIA 

These two siblings were born into the family of Elemo Adedipe Dynasty of Akure Kingdom, in Akure the state capital of Ondo State.

They are children of Pa Adamu Olomiyete Adedipe and Mrs Morenike  Adedipe.

-BARRISTER IFEDAYO ADAMS ADEDIPE,ESQ.(SAN).

He graduated from the University of lle-Ife (now Obafemi Awolowo University) Ile-Ife in Osun State with a Second Class Honours (Upper Division) bachelor's degree in Law in 1979 after coming out tops as the best graduating student of his class.He was called to the Nigerian Bar on the 19th of July,1980. During his academic year at the law school, he was the best student.

In 2005 he was elevated to the inner bar as a Senior Advocate of Nigeria.

He's known for winning a lot of notable cases at the Supreme Court of Nigeria.

-BARRISTER AYODEJI ADEDIPE,ESQ.,SAN

He went to Okrika Grammar School Okrika, Portharcourt.A graduate of University of Ilorin, Kwara. 

He commenced his legal practice with Adedipe & Adedipe and has risen to the enviable position of being made a Partner and Head of Chambers.

He’s a Partner at Adedipe & Adedipe - Legal Practitioners and former Head of Chambers at Adedipe and Adedipe Practitioners.

He is a notary public and a member of the Chartered Institute of Arbitrators (UK).

His areas of interest includes: Commercial, Property, Criminal, Constitutional law, & Arbitration. He is a member of Nigerian Bar Association (NBA), Port Harcourt.

He became the Senior Advocate of Nigeria in 2021.

Communique Released At The End Of Omoluabi Team Alliance Sc&P Group Special NEC Meeting.

Communique Released  At The End Of Omoluabi Team Alliance Socio-Cultural And Political Group Special NEC Meeting.

Omoluabi-Team-Alliance-Logo

Date: Sunday, 31st July 2022.

The meeting was a special meeting of the National Executive Committee (NEC) of Omoluabi Team Alliance, a noble group that parades new breeds of Nigerians who are determined to impact the society positively and join in the task of nation building. It was presided over by the National Convener, Omoluabi Jayeola. In attendance was all NEC members and some State Coordinators who were able to join the virtual meeting from their various locations. The meeting was an avenue to discuss a lot of issues bothering on crucial  national matters as well as those issues that are also very crucial to the group hence begging for immediate attention and implementation. NEC had robust discussion as the situation of the country was thoroughly X- rayed as members expressed so much worries on the present situation of the country. NEC described Nigeria as  a country now faced with myriads of challenges begging for attention. Insecurity was identified as the major challenge the country is currently battling with serious economic hardship her citizens are faced with.  Members however are of the opinion that all hope is not lost for Nigeria as a country if we all resolved to play our parts as patriots.

Key among these challenges facing Nigeria which was  identified by NEC includes:

1. Hike in the pump price  of PMS and other petroleum by-products despite being an oil rich country.

2 Prolonged ASUU strike which is still ongoing as both parties are yet to resolve amicably. Member's expressed  disatisfaction at the way and manner in which the government has allowed such sensitive sector like tertiary education suffer such untold hardship in this present age and time. NEC also appealed to ASUU  to approach Federal Government during their engagement to seek a  common ground that will be favourable enough so as to end the 5 months old strike to avert further.damage to  country's education sector.

3. NEC appreciated the support of the Port Harcourt based General Overseer of the Omega Church to the family of the deceased, Deborah Samuel. Members are of the opinion that religious leaders should please imitate the kind gesture of the pastor by showing love to all persons Irrespective of religious and ethnica affiliations.
Other crucial issues opened up for discussion were those important to the progress of Omoluabi Team Alliance as a socio- cultural and Political Group with a difference.

Hence, NEC resolved as follows as a way out of critical issues that are seen  to be affecting the country at the moment.

1. That Federal Government should be proactive about the incessant increase in the pump price of PMS which have not been stable or affordable to buy by Nigerians in the last 5 months. That Nigerians are too pained to have another burden added to their pains.

2. That ASUU should come back to the negotiation table with Federal Government to fine tune what can be done to end this over prolonged nationwide strike which has kept students in our tertiary institutions at a distance far away from both learning and research rooms.

3. Insecurity was spotted to be at its peak in the Nigerian state. Members expressed disatisfaction at the several cases of attacks launched on innocent Nigerians on almost daily basis. However, advised the Federal Government to be very decisive and proactive on how to wage war against this menance which is capable of consuming a once peaceful country like Nigeria.

4. Members expressed satisfaction at the pragmatic leadership style of the National  Convener following the list of achievements recorded so far by the group. However, all members are enjoined to cooperate with the Central Planning Committee who are saddled with the responsibility of organizing a successful event   planned to feature colloquial, launching and award ceremony  to deserving persons before the end of the year.

NEC however assured Nigerians not to loose hope as better days are assured if we so desire it as another general election holds penultimate next year, 2023.

E-SIGNED:
National Convener & Leader
Omoluabi Jayeola A.O 
08063563668

National Secretary
Oladimeji Adelani
07030304578

Publicity Media Secretary 
Comr. Olamide Akinwumi  James
09068215955

BRIEF HISTORY OF OMU-ARAN, KWARA STATE.

BRIEF HISTORY OF OMU-ARAN, KWARA STATE.
...existence of Omu-Aran could be traced back to a woman named Omutoto.

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

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

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

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

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

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

“Ogbo” is a cultic of histotical relics which Oduduwa and his people inherited from the original settlers of Ile-Ife, after the conquest of the place by Oduduwa. The Oduduwa age adopted the relic as a symbol of unity and trust. It became an instrument of authority of the highest ruling council in the land.
On the Civil matters, ogbo was believed to have the power of sorting out complex matters and unraveling the truth against all odds. Ogbo was therefore regarded as an infallible pathfinder and coined out of the refrain Ogbomona meaning that Ogbo charts the course. Olomu Aperan being the custodian of this Ogbo held on to it on his departure from Ile-Ife in the great commission of the time. He was also given a crown and some royal drums.
On leaving Ile-Ife, olomu Aperan first settled at Omu Ijaregbe Otherwise called Oke-Omu. This settlement is about 8km from the present day Ilesha and is still in existence today. The Oba of Ijaregbe maintained the title of Olomu for many years but has recently adopted Ajaregbe as his new title. The domain is a little village, but the Oba does not bow to the Owa of Ijesha land.

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

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

Source: Gossip House
Researcher:

Comr Olamide Akinwumi James
09068215955

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

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

OBALUFON statue 

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.

Outskirt of Erin-ile 

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.

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

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

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

OBALUFON STATUE 

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.

Source: Gossip House
Researcher: Comr Olamide Akinwumi James
09068215955

The History Of Calabar You Must Know.

The History Of Calabar You Must Know.
....the home of business, capital of Cross River State.

Calabar, formerly Old Calabar, town and port, capital of Cross River state, southeastern Nigeria. It lies along the Calabar River, 5 miles (8 km) upstream from that river’s entrance into the Cross River estuary. Settled in the early 17th century by the Efik branch of the Ibibio people, the town became a centre for trade between Europeans on the coast and Africans farther inland. Fish, cassava, bananas, palm oil, and palm kernels were traded at Calabar for European manufactured goods, and the town also served as a major slave-trading depot. Duke Town and the other Efik settlements near Calabar—Creek Town, Henshaw Town, and Obutong (Old Town)—were forcibly united into the loosely knit state of Old Calabar by the Ekpe secret society, which was controlled by the towns’ merchant houses.

By the mid-19th century, after the waning of the slave trade, Old Calabar’s economy had become based on the export of palm oil and palm kernels. After the chiefs of Duke Town accepted British protection in 1884, the town, which was called Old Calabar until 1904, served as capital of the Oil Rivers Protectorate (1885–93), the Niger Coast Protectorate (1893–1900), and Southern Nigeria (1900–06) until the British administrative headquarters were moved to Lagos. It remained an important port (shipping ivory, timber, and beeswax, as well as palm produce) until it was eclipsed by Port Harcourt, terminus (1916) of the railroad, 90 miles (145 km) west.

The name Old Calabar (as distinguished from the port and river named New Calabar, 120 miles [193 km] west) was originally given by 15th-century Portuguese navigators to the African inhabitants of that part of the Gulf of Guinea coast. This region was the main source of the Calabar bean, a poisonous bean that, when ingested, markedly affects the nervous system.

Calabar international seaport

The completion of roads from Calabar to Arochukwu, Ikom, and Mamfe (in Cameroon) and the Calabar–Itu–Expene highway (which provides easy access to the rest of Nigeria) contributed to Calabar’s initial importance as a port. The port still exports some products, including oil, natural gas, palm produce, timber, rubber, cocoa, and piassava fibre. The town has a sawmill; rubber-, food-, and oil-palm-processing plants; and a cement factory. Wood carving is a traditional art of the Efik, and the town’s artisans sculpt ebony artifacts for the tourist market in Lagos.

Calabar has long been an educational centre. Its first church school, established by the Rev. Hope Waddell of the Free Church of Scotland in 1846, helped influence the Ekpe secret society to pass a law (1850) prohibiting human sacrifice. The University of Calabar (1975), a college of technology, a teacher-training college, and numerous secondary schools are located in Calabar. Pop. (2016 est.) urban agglom., 895,000.

From 1725 until 1750, roughly 17,000 enslaved Africans were sold from Calabar to European slave traders; from 1772 to 1775, the number soared to over 62,000. Old Calabar (Duke Town) and Creek Town, 16 kilometres (10 mi) northeast, were crucial towns in the trade of slaves in that era. HMS Comus, as part of the British blockade of Africa against the slave trade, sailed into Duke Town in 1815, where she captured seven Spanish and Portuguese slave ships. African-American writer and slave John Jea came from the area. A small mulatto community of merchants was located there that had links to missionary and other merchant colonies in Igboland, Lagos, and across the Atlantic.

The city was the home the first social club in Nigeria, the Africa Club[citation needed]. It hosted the first competitive football, cricket and field hockey games in Nigeria. Among the city's firsts were the first Roman Catholic Mass (held at 19 Bocco Street, Calabar – 1903) and the oldest secondary school (Hope Waddell Training Institution – 1895) in eastern Nigeria.[citation needed] The school later graduated Nnamdi Azikiwe, who was elected as the first President of Nigeria.

The city has several museums (including the Slave History Museum), a botanical garden, a free trade zone/port, an international airport and seaport, an integrated sports stadium complex, a cultural centre, one of the most prominent universities in the country – the University of Calabar, a slave history park and several historical and cultural landmarks. It also has several standard hotels, resorts and amusement parks. The former Liberian warlord Charles Taylor lived in the old colonial palace in the city, under an agreement that led to the end of his country's civil war, before fleeing extradition to Liberia in March 2006.

The Tinapa Resort, a development by the Cross River State government, lies to the north of the city beside the Calabar Free Trade Zone.
The Cross River State Annual Christmas Festival held every year attracts thousands from within and beyond Nigeria. The festival, includes music performance from both local and international artists. Other annual events include the Calabar Carnival, a boat regatta, fashion shows, a Christmas Village, traditional dances and the annual Ekpe Festival.

Calabar features a tropical monsoon climate (Köppen: Am) with a lengthy wet season spanning ten months and a short dry season covering the remaining two months. The harmattan, which significantly influences weather in West Africa, is noticeably less pronounced in the city. Temperatures are relatively constant throughout the year, with average high temperatures usually ranging from 25 to 28 degrees Celsius. There is also little variance between daytime and nighttime temperature, as temperatures at night are typically only a few degrees lower than the daytime high temperature. Calabar averages just over 3,000 millimetres (120 in) of precipitation annually.

Calabar has three principal landlord kingdoms, namely the Qua Kingdom of Ejagham (Ekoi)/Bantu origin, the Efut and the Efik Kingdoms. The Qua Kingdom has the Ndidem of the Qua nation as the Grand Patriarch, the Efut have the Muri munene as the Grand Patriarch, and the Efik Kingdom patriarch is known as the Obong.

Before the colonial period, Calabar, originally known as Akwa Akpa, was a kingdom with the City of Calabar as the site of government. Calabar has three different monarchs, the Obong of Calabar as the ruler of the Efiks and the Ekpe secret society as the stool on which the Obong of Calabar sat. The Ndidem of Calabar is the ruler of the Quas and paramount ruler of Calabar Municipality which is the seat of government. The muri munene of the Efuts who is the ruler of the Efuts and paramount ruler of Calabar South.

Calabar people are mainly people from the old Calabar province – Calabar South, Calabar Municipality, Akpabuyo, Bakassi, Biase, Odukpani and Akamkpa, but as commonly used in Nigeria, the term "Calabar people" could also refer to the indigenes of Greater Calabar as well as the people of the original South Eastern State of Nigeria who are at present the people of Akwa Ibom State and Cross River State.

Calabar is the headquarters of the Eastern Naval Command. The city has a new model school, Nigerian Navy Secondary School, situated in Akpabuyo, about 10 minutes' drive from the airport. This new school complements the existing Nigerian Navy Primary School and Naval Officers Wives Association Primary School, both situated at Ikot Ansa Calabar.

Researcher: Comr. Olamide Akinwumi J.

Akinwumiolamide09@gmail.com 

09068215955

Source:

"Brief History of Cross-River State:: Nigeria Information & Guide". nigeriagalleria.com. Retrieved 5 July 2018.

^ Iliffe, John (1995). Africans: The History of a Continent (illustrated, reprint ed.). Cambridge University Press. p. 149. ISBN 0-521-48422-7.

Ekiti: Kayode Ojo's Suit, The True Account.

Ekiti: Kayode Ojo's Suit, The True Account.

...Describing the Sodeinde story as misleading.

The Kayode Ojo Campaign Organisation (KOCO) has reacted to a story in the social media credited to one heritage news blog and written by one Gbenga Sodeinde, describing it as total false and representation of what transpired in the court room. 

The organisation, in a statement titled: EKITI: KAYODE OJO'S SUIT, THE TRUE ACCOUNT and signed by its Media aide, Alhaji Deji Aiyelabowo was released to newsmen on Monday in Ado-Ekiti. 

Describing the Sodeinde story as misleading, the group noted that it has its representative, Gbenga Ogedengbe in the court room who gave the true account of what transpired. 

Ogedengbe account has released according to the statement reads: "I was personally present in the courtroom at the Federal High Court, Ado Ekiti, on Friday, the 22nd day of July 2022, where the case of Engr Kayode Ojo challenging the APC party candidature of Mr Biodun Oyebanji was being heard. 

"I was emotionally disturbed when I discovered that a false report of the proceeding that I saw online was credited to an online media practitioner, Mr Gbenga Sodeinde. 

"Sodeinde, certainly was not anywhere around the court, but most  likely, he had relied on the information gathered from some people, who do not know the difference between 'plaintiff' and 'defendant'. 

"But had the good privilege of financial packaging through their longtime romance with people in power."

Sodeinde had reported that Kayode Ojo, who was one of the aspirants that contested the party primaries said he won the  last APC governorship primary in Ekiti State based on the result which he saw on the social media. 

"That story was not only a falsehood, but an hypocrisy of the highest order. When has seen things on social media become a social stigma or object of derision? 

"In the contemporary world, there is no discussion under the sun that can go without the mention of social media. So, if social media was ever mentioned inside the court room, how has that translated to the illusionary statement of the writer?

"News related to JAMB and WAEC results are read on social media. News of politics and government activities are daily posted on social media.

"Sensibly, what should have been the issue  is not that something was posted on social media or not, but the authenticity/reliability of the source that posted which was most expected of the counsel to the defendants to ask for, had it been they prepared for defence.

"While waiting for the conventional electoral authority, in the Nigeria of today, election results from each polling unit are often uploaded by party agents for the public to cross check in the event of fraud by the supposed neutral electoral umpire. 

"So, would Kayode Ojo not have relied on the report of his party agents during the controversial primary election, either it was posted to him on the social medial or not? Social media has become a social archive depending on how it is used.

"Nevertheless, no one can rule out here, that the social media story might be to distract the general public from focussing on how the first, the second and the third defendants (APC, Oyebanji and INEC) danced naked during the court proceeding."

The organisation therefore faulted The report by Sidenide, asking that, "the falsehood presentation of the report did not mention how their counsels were said to have been out of time in all their responses to the petitions filed by Kayode Ojo.

"How Kayode Ojo's lead counsel, Mr Alex Izinyon (SAN) has endlessly been citing orders of the  court, electoral act 2022, and the constitution of Federal Republic of Nigeria, which they said was supreme to all other rules, in reinforcing his argument regarding why the court should declare Kayode Ojo as the winner of that controversial APC primary.

"Sodeinde did not remember to say how the Oyebanji's lawyers had monotonously been citing, over and over, ordinary guideline of a political party in a case which centres on governorship position

"I for one, that case was my first time of witnessing how a defendant would go to court without a single witness in a manner which suggested an helpless concession of defeat.

  

"While Kayode Ojo himself, and his 6 witnesses were fully on ground in the court, Biodun Oyebanji and and his own witnesses were nowhere to found.

"Rather, they were asking the court for an extended date to argue for a motion for an extended date, to start preparing for their defence, not even to bring their own witnesses, which hitherto according to the current electoral act, they supposed to have filed on or before 22nd of April, 2022.

"As we read here, in a case that has been initiated since February 9, this year, no single witness has come out to testify and contest the claim of Kayode Ojo that the said primary election was manipulated in favour of Mr Biodun Oyebanji, who is now the governor elect. 

"No witness has shown up to counter Kayode's claim that the party's returning officer in all the 16 local government areas were either past or present appointees of Mr Governor, the alleged godfather of Oyebanji. 

"No withess in the court to debunk Ojo's claim that the supporters and the members of the campaign council of  Biodun Oyebanji also served as local government returning officers who collated the result, on the strength of which Oyebanji was declared the winner." 

However, the organisation representative said that no witness was present in the court room to challenge the principal's (Kayode Ojo) claim that some of his supporters were harrassed and hounded out of some voting centres. The organisation advised that Sodeinde should have been more professional in his story, rather than offering himself to write falsehood which definitely can not help the course of his paymaster.