A Historical Reconstruction of Share Town

Share is an ancient Igbomina town located in Kwara State, Nigeria. The people of Share are descendants of Yoruba race from Oyo empire. Their ancestral affinity posits them to have been an Igbomina extract, a language cluster belonging to the _Yoruboid_ family. Having left Oyo in the 17th century, they migrated to _Aun_ in the late 18th century, precisely, 1793.
Aun was situated in the southeast corner of the borders of _Yagba_ country. The settlement in Share was in two successive exoduses. The first progenitors of Share were Osoja Jogi, Oyi Andi, Majapo Ajibodede and Alapo Adifashola. This team was led by Osoja Jogi himself. They were predominantly hunters and were Igbomina clan that spread across the landscape stretching from _Otun Ekiti_ (Awtun), to River Niger in Jebba, Ogudu and other riverine areas around the Niger-Benue confluence. The reason for fleeing to Aun was because of fear of being attacked by Ibadan slave raiders. In 1793, they later moved to a new settlement which today became known as Share.
The second group led by another powerful hunter and an expert basket weaver, _Awodo_ , which left Aun but did not meet the former group there, later migrated to a place called _Sakama_. Awodo's team, probably, left Sakamo again because of fear of being attacked by enemy forces. This was about 1808. In search of a safe haven, they sought a new settlement seven miles away from the south-west and settled at Share. Upon arrival, Awodo team discovered that another team led by Osoja Jogi had established a settlement at the same spot about fifteen years earlier, 1793-1808.
The two groups of emigrants, having discovered they were aboriginals of Oyo, established harmonious relationship and mutual understanding and therefore co-existed peacefully. A political administration was set up and the two leaders ruled concurrently without friction but Awodo was second in hierarchy to Osoja. Meanwhile, due to his incessant hunting expeditions, Osoja Jogi later relinquished the leadership mantle to Awodo because the latter was more settled and available in running the affairs of the people. This was made possible courtesy of his weaving vocation. Thence, Awodo became the de-facto leader. Awodo was saluted as "Olupako" meaning "The best Bamboo" or "The king of the Jungle" probably because of the preponderance of Bamboo in Share at that time and his dexterity as a hunter. His son, Akinyode, succeeded him as the first Olupako of Share and thus became the progenitor of the Olupako chieftaincy stool.
Etymologically, the word "Share" is bi-syllabic: "Sha" and "Re" i.e "Sha" meaning _choose_ and "Re" connoting _cut_. This was so because Osoja, apart from being a hunter, was also a honey harvester and seller of same. As people approached him to buy honey, they often expressed in Yoruba language "Sha-re nio" i.e "Choose the best (honey)" or "Harvest the best". This was in reference to the honey that they wanted to buy. Thus, the name "Share" was coined.
Share is topographically characterized by three elemental forces which have generic historical importance to the ancient town. The first is the _Agbonna_ Hill, a circular protective hill into which people could flee if attacked; the second is _Odo-Soose_ a spring water which rises at the ground foot of the hill; and _Igi Aimo,_ a mysterious tree whose physical features and location change from time to time. Except by the "diabolical" power of the Olupako, its current location is hitherto unknown by the people. These three ancestral forces cum historical sites, including but not limited to "Oke-Abiku" (The Stillbirth Cave), are some of the appealing, jaw-dropping and awe-inspiring tourist attractions in Share.
Share has a number of neighbours but the most important one with a long term historical affinity is _Tsaragi_ , an adjoining Nupe town of centuries cultural, socioeconomic and political relations. Despite a slight history of hostility emanating from boundary disputes, the two indigenous communities have continued to live together in peace.
Predominantly, Share people are Muslims and Christians with a significant number of core traditionalists. The traditional worshippers worship deities like _Egungun_ (masquerade), _Sango_ (God of Thunder), _Ogun_ (God of Iron) _Ifa_ Oracle, _Oya yemeja_(River Goddess) , _Orisa-Oko_ (Farm Goddess), _Odo-Soose_ and _Obatala_ among others.
Agriculture is one of the economic mainstay of Share people. Crops like yam, cassava, maize, guinea corn, rice, soya beans, locust beans and groundnuts are grown in the arable lands and beautiful vegetation of the town. Suffice to this are the amazing flora and fauna of the land. Other economic activities in Share include trading, hunting, craft works, and vocations like handloom weaving, _Aso-Oke_, _Kijipa_, pottery, dyeing, calabash carving, wood carving etc. Popular markets in Share include the "Oja Butuhu" (operated in the morning) and "Oja Oba" or "Olupako market" (operated in the evening).
Share is rich in cultural heritage. Tribal marks were used as adornments, scarifications and beautifications on the faces of people including _Pele, Abaja, Okan_ and so on. Other traditions include _Oriki_ (cognomen), foster system, widow inheritance (Opo Sisu), to mention but few. And for sports and entertainment, are , _Ayo Olopon_, snail-shell (Okoto) Bambara, moonlight play, moonlight stories, Egungun ( _Aiyendero_) festival and the rest. Generally, Share has a varieties of wonderful and rich cultures. Modernism has however eroded some of these norms and many have been replaced by civilization.
Prior to the advent of colonialism, Share once fell under the hegemony of the Fulani in the 18th century but later regained freedom. Colonial administration became effective in Share in the early 20th century. Districts were created and Share became a district head to effectively administer tax census and collection for the colonialists under the auspices of Native Authority.
Following the attainment of independence, Share became the headquarters of Ifelodun local government area in 1976. The local government covers a landmass of 4,000sqkm and a population of 206,042 by 2006 census with well over 1,000 towns and villages. Share currently boasts of 97 compounds/Areas, over 73 villages and 66 farm settlements under her district. Presently, Ifelodun local government is the largest in the federation by size.
The town has penchant for educational development and this cut across elementary schools (public and private), secondary and tertiary institutions including Community Primary School, Muslim Primary School, UMCA School, CAC primary School, Government Secondary School, Agbonna High School and Adeshina College of Education etc. This is gradually turning the town to an educational hub.
Share is famous for her self-help community projects ranging from water projects, construction of school blocks, building of town hall, construction of road networks, drainage system, financial institutions and procurement of electricity transformers for the community and its environs.
Notable and eminent personalities in Share are numberless but mention must be made of a few: Alh. Abdulfatah Ahmed, the immediate past Governor of Kwara State, Alhaji Dr. Adeshina Yakub Laola-Shalashi, Prof. Sulaiman Jamiu, Prof Ayo Salako, Prof. Abdulfatai Jimoh, Alh. Mohammed T Lawal, Hon. Abdulraheem Olajide Jimoh, Bar, Sulaiman Atolagbe, Arch L.A Aliu, Alh Maryam A. Garuba and a host of others. The Olupako of Share was HRM Alhaji Abubakar Garba Akande Dosunmu ll. The 10th Olupako, who was elevated to First Class Kingship status in 2016, reigned between March 10th 1967 to November 2nd, 2019 (52 years). As at the time of compiling this work, a new Olupako had not been installed.
Generally, the people of Share are very hospitable, peace-loving, accommodating and famous for high-level self-help developments efforts.

Amusa Afeez Onireke (Rèké)
Phones: 0818 776 5649, 0816 048 2356
Gmail: eniolaonirekay@gmail.com
November 8, 2019

Published With Permission by:
Jimoh Taofik Adekun

le
(Jimson Jaat Taofik)

A Historical Reconstruction of Share Town

Share is an ancient Igbomina town located in Kwara State, Nigeria. The people of Share are descendants of Yoruba race from Oyo empire. Their ancestral affinity posits them to have been an Igbomina extract, a language cluster belonging to the _Yoruboid_ family. Having left Oyo in the 17th century, they migrated to _Aun_ in the late 18th century, precisely, 1793.

Aun was situated in the southeast corner of the borders of _Yagba_ country. The settlement in Share was in two successive exoduses. The first progenitors of Share were Osoja Jogi, Oyi Andi, Majapo Ajibodede and Alapo Adifashola. This team was led by Osoja Jogi himself. They were predominantly hunters and were Igbomina clan that spread across the landscape stretching from _Otun Ekiti_ (Awtun), to River Niger in Jebba, Ogudu and other riverine areas around the Niger-Benue confluence. The reason for fleeing to Aun was because of fear of being attacked by Ibadan slave raiders. In 1793, they later moved to a new settlement which today became known as Share.

The second group led by another powerful hunter and an expert basket weaver, _Awodo_ , which left Aun but did not meet the former group there, later migrated to a place called _Sakama_. Awodo's team, probably, left Sakamo again because of fear of being attacked by enemy forces. This was about 1808. In search of a safe haven, they sought a new settlement seven miles away from the south-west and settled at Share. Upon arrival, Awodo team discovered that another team led by Osoja Jogi had established a settlement at the same spot about fifteen years earlier, 1793-1808.

The two groups of emigrants, having discovered they were aboriginals of Oyo, established harmonious relationship and mutual understanding and therefore co-existed peacefully. A political administration was set up and the two leaders ruled concurrently without friction but Awodo was second in hierarchy to Osoja. Meanwhile, due to his incessant hunting expeditions, Osoja Jogi later relinquished the leadership mantle to Awodo because the latter was more settled and available in running the affairs of the people. This was made possible courtesy of his weaving vocation. Thence, Awodo became the de-facto leader. Awodo was saluted as "Olupako" meaning "The best Bamboo" or "The king of the Jungle" probably because of the preponderance of Bamboo in Share at that time and his dexterity as a hunter. His son, Akinyode, succeeded him as the first Olupako of Share and thus became the progenitor of the Olupako chieftaincy stool.

Etymologically, the word "Share" is bi-syllabic: "Sha" and "Re" i.e "Sha" meaning _choose_ and "Re" connoting _cut_. This was so because Osoja, apart from being a hunter, was also a honey harvester and seller of same. As people approached him to buy honey, they often expressed in Yoruba language "Sha-re nio" i.e "Choose the best (honey)" or "Harvest the best". This was in reference to the honey that they wanted to buy. Thus, the name "Share" was coined.

Share is topographically characterized by three elemental forces which have generic historical importance to the ancient town. The first is the _Agbonna_ Hill, a circular protective hill into which people could flee if attacked; the second is _Odo-Soose_ a spring water which rises at the ground foot of the hill; and _Igi Aimo,_ a mysterious tree whose physical features and location change from time to time. Except by the "diabolical" power of the Olupako, its current location is hitherto unknown by the people. These three ancestral forces cum historical sites, including but not limited to "Oke-Abiku" (The Stillbirth Cave), are some of the appealing, jaw-dropping and awe-inspiring tourist attractions in Share.

Share has a number of neighbours but the most important one with a long term historical affinity is _Tsaragi_ , an adjoining Nupe town of centuries cultural, socioeconomic and political relations. Despite a slight history of hostility emanating from boundary disputes, the two indigenous communities have continued to live together in peace.

Predominantly, Share people are Muslims and Christians with a significant number of core traditionalists. The traditional worshippers worship deities like _Egungun_ (masquerade), _Sango_ (God of Thunder), _Ogun_ (God of Iron) _Ifa_ Oracle, _Oya yemeja_(River Goddess) , _Orisa-Oko_ (Farm Goddess), _Odo-Soose_ and _Obatala_ among others.

Agriculture is one of the economic mainstay of Share people. Crops like yam, cassava, maize, guinea corn, rice, soya beans, locust beans and groundnuts are grown in the arable lands and beautiful vegetation of the town. Suffice to this are the amazing flora and fauna of the land. Other economic activities in Share include trading, hunting, craft works, and vocations like handloom weaving, _Aso-Oke_, _Kijipa_, pottery, dyeing, calabash carving, wood carving etc. Popular markets in Share include the "Oja Butuhu" (operated in the morning) and "Oja Oba" or "Olupako market" (operated in the evening).

Share is rich in cultural heritage. Tribal marks were used as adornments, scarifications and beautifications on the faces of people including _Pele, Abaja, Okan_ and so on. Other traditions include _Oriki_ (cognomen), foster system, widow inheritance (Opo Sisu), to mention but few. And for sports and entertainment, are , _Ayo Olopon_, snail-shell (Okoto) Bambara, moonlight play, moonlight stories, Egungun ( _Aiyendero_) festival and the rest. Generally, Share has a varieties of wonderful and rich cultures. Modernism has however eroded some of these norms and many have been replaced by civilization.

Prior to the advent of colonialism, Share once fell under the hegemony of the Fulani in the 18th century but later regained freedom. Colonial administration became effective in Share in the early 20th century. Districts were created and Share became a district head to effectively administer tax census and collection for the colonialists under the auspices of Native Authority.

Following the attainment of independence, Share became the headquarters of Ifelodun local government area in 1976. The local government covers a landmass of 4,000sqkm and a population of 206,042 by 2006 census with well over 1,000 towns and villages. Share currently boasts of 97 compounds/Areas, over 73 villages and 66 farm settlements under her district. Presently, Ifelodun local government is the largest in the federation by size.

The town has penchant for educational development and this cut across elementary schools (public and private), secondary and tertiary institutions including Community Primary School, Muslim Primary School, UMCA School, CAC primary School, Government Secondary School, Agbonna High School and Adeshina College of Education etc. This is gradually turning the town to an educational hub.

Share is famous for her self-help community projects ranging from water projects, construction of school blocks, building of town hall, construction of road networks, drainage system, financial institutions and procurement of electricity transformers for the community and its environs.

Notable and eminent personalities in Share are numberless but mention must be made of a few: Alh. Abdulfatah Ahmed, the immediate past Governor of Kwara State, Alhaji Dr. Adeshina Yakub Laola-Shalashi, Prof. Sulaiman Jamiu, Prof Ayo Salako, Prof. Abdulfatai Jimoh, Alh. Mohammed T Lawal, Hon. Abdulraheem Olajide Jimoh, Bar, Sulaiman Atolagbe, Arch L.A Aliu, Alh Maryam A. Garuba and a host of others. The Olupako of Share was HRM Alhaji Abubakar Garba Akande Dosunmu ll. The 10th Olupako, who was elevated to First Class Kingship status in 2016, reigned between March 10th 1967 to November 2nd, 2019 (52 years). As at the time of compiling this work, a new Olupako had not been installed.

Generally, the people of Share are very hospitable, peace-loving, accommodating and famous for high-level self-help developments efforts.

Amusa Afeez Onireke (Rèké)

Phones: 0818 776 5649, 0816 048 2356

Gmail: eniolaonirekay@gmail.com

November 8, 2019

Published With Permission by:

Jimoh Taofik Adekunle

(Jimson Jaat Taofik)

Bad Leadership: Cankerworm In Nigerian System

From years of histories of trabalism, nepotism and religious bigotry Nigeria has again and again proved - still proves that it's a merely geographical expression.

This piece is titled 'cancarworm in Nigeria' courtesy of corruption, which has imbimbed itself into the Nigerian bloodstream.

It has eaten deeply into the Nigerian system, and in the process destroys its image in the eye of other nations of the world.

In 2012, Nigeria is ranked 13 outl of 176 of corrupt countries on the International Index.

This infection idiosyncrasy has spread into the system of the citizens. It ought be anyone found guilty of loot by appropriate anti-corruption agency(ies) should face death penalty in court. As it is practiced in China. This will inculcate in the Nigerian citizenry fears of discipline and total refrain.

After all, even our dearest neighbour-Ghana established this, and it's was a success.

Furthermore, needless for office tenure enlongation. Much time in power amount to tyranny.

And, what's this about these 'nay and yea' legislooters? Their intention, as evident is to loot. Nothing more. Where are they so many empty seats when we watching their sittings on the television? They seem to come the Assembly at will; when important issues or to havoc another wreck on the laws. Even "important issues" means issues that have to do with their survival. They throw flimsy discussions in the House, fight over unnecessaries and collect giant allowances over everything. Things not being worked.

It’s often asked, why owing civil workers salaries for months is a norm now, while exorbitant monies are charted away from the National Treasury to various accounts - at home and in foreign banks - of these legislooters? So exorbitant that they confessed before the Press that they were unaware of how much each of them is being paid. Well, not until Sheu Sanni's revealation.

When would they pass bill to reduce their salaries and allowances? Well, may be if the President reduce his, let see who will refuse to. Leaders are on the fore, leaving examplaries!


Nigeria is blessed with everything. Well, almost everything. Sadly, among the notable 'excepts' is people who will be at it, managing the resources. Such is called leadership.

If the United States of America 'runs out' of petroluem today, it still has enough in stock that can serve its residents for 50 years to come. Imagine same could be said for Nigeria.

Lastly, the 1999 Constituion needs be reviewed. Some lapses need be looked into - amended. Instances are the immunity Claus (the part of the constitution that talks about period to spent in public office) and the part that talks about establishment of National Assembly Autonomy; they all should be amended. Review of the 1999 constitution will give hope of a better future and reduce act of corruption - if not eradicate to to a minimum level. As it's rightly said, "if we don’t kill corruption it will kill us, Nigerians."

Written by: MISS IDRIS AMINA ALATA
MHIZ DYNAMIC: E-TOY
Facebook: Miss Adhuke
Edited by JIMSON JAAT TAOFI

K
THE MAD WRITER :PEN PRIEST

Lest We Forget, Gbenga Adeboye

Unarguably, Gbenga Adeboye still remains the most known and widely accepted radio broadcaster in Yoruba lands, even in death. 

The legend was born into a Christian family on 30th September 1959, at Ode Omu, Gbongan, Osun State, Nigeria.

 

In some of his narratives that serve as his authobiography he narrated how he had knowledge of both Islamic and Traditional religions as addition to his Christian background. 

And this is evident in his records. 

Describing himself, he said that he was a man who chose to combine the three religions, i.e Islam, Christianity and Traditional together so that he would be accord special recognition in Heaven. No need for verification on this as he was a man who quoted Al-Qur'an, Bible, and Oracle verses with precision, exactness, and correctness. His birth by a church general overseer regardless, it was believed that these quotations earned him the 3-1 nickname: Alhaji, Pastor, Oluwo.

Late Adeboye first worked as a freelance radio presenter for Radio Lagos where he used to anchor a very popular programme which turned a favourite of his (Yoruba) audience titled 'Funwọntan' in 1981. 

Funwọntan, which literarily means 'Give it all to them', was later re-newed to 'Gbenga Adeboye in the Mix' on Radio Lagos of Lagos state, and 'Gbenga Adeboye in the House' on OGBC - Ogun State Broadcasting Organization. 

While working fervently on these radio programmes, he released over nine albums and put them out on cassette, including Ph.D Beetle, Ọrọsunkunnu 1 & 2, Funwọntan 1 & 2, Ijinlẹ Ọrọ Láti Ori Ìtẹ́ Mimọ 1 & 2, Versatility, London Yabis, Aiyesoro, Supremacy and Controversy. 

 

He had too many names. Though born Elijah 'Nurudeen' Oluwagbemiga Adeboye, he got multiple names that it became difficult to keep track of. The names were aftermath of his exploits in humour and music. Some of the names are: Funwontan, Alhaji Pastor Oluwo, Abefe, Jengbetiele, Alaye mi Gbengulo, One man battalion, AOHA -Abija Of His Area, etc"

Relatively, Gbenga's life is full of adjectives, sometimes one but wonder how someone can put them all in a lifetime. These reflect what he lived and died doing. Not for instance - but in reality - he was an activist, orator, Master of Ceremony, mediator, prophet, comedian, humanitarian, musician, humorist, entertainer, the pioneer of stand-up comedy in Nigeria. 

He used his talents to preach Democracy and humanity in Nigeria through his works, jokes, and radio programme. He was a human catalogue of government; official, history, actions, policies, bills - both good and bad sides. 

'Mr Funwontan’ - a nickname he got from his aforementioned programme, has hit stardom before comedy became a big industry. Talking like his fictious characters, most prominent among them are the duo of Ìtù Bàbá Ìta and Láìsí Abesupinlẹ, 'Gbenga could speak in as many as 11 people of different voices!

He traced history, identified causes and proffered 'solutions' to Ìfẹ́/Modakẹkẹ tussle in his 28:09 record titled "Ìfẹ́ and Modakẹkẹ". This mediation later earned additional name, "Pa ogún, pa ọ̀tẹ̀ of Yorùbá" (literally, grand mediator of Yorùbá). 

He also mentioned Ọffa/Ẹ̀rín-Ilé 2001 land dispute therein. 

One amazing thing about him is how he was able to know so much and stay updated about occurrences, especially in Yorùbá states. He was more or less a news organization himself. And till now, no broadcaster commands such prominence, respect, and verbosity. 

He attained 'prophethood' because many of his predictions either came to pass while he was alive, after his death, being fulfilled (now) or yet to. 

Even in his lifetime, there are some prophecies he made - that ordinarily are above mere guessworks. The biggest of these, which even made some followers of his to doubt was the release of General Diya when he was being held by Oputa Panel (in General Sanni Abacha regime). 

His work as a activist was not without physical and spiritual repercussions. He himself narrated his ordeals with metalphysical forces. And while there is no record of physical assault on his person he was made a firewall. Peers, 'affected' persons, intimidated individuals formed line of attack.

During his lifetime and in death, he was described as a generous and carefree person. It is reported - and he confirmed it in his 'After Heaven' album - that the needy did wait him on his programme days in OGBC. He never let any of them down.

Prominent among them all is Màmá Rainbow who said the late broadcaster bought her her first car. Also Yinka Ayefele's story is not complete without Gbenga; he is a beneficiary of his generosity.

However, his brother said: "Gbenga Adeboye’s carefree nature was his greatest mistake."

"Alaye mi Gbengulo" , as he was called by fans, was a mentor to many. Some of those who hold him in high esteem are: Abbey Fagbọrọ̀, Ẹrẹkẹ ni Sọọbu, Bashiru Adisa better known as Baba Gbọin, Fathia Balogun (Nollywood actress hit limelight when she featured as a dancer in one of his music videos), Yinka Ayefẹlẹ, Ojopagogo, etc

Another mystery about him is Wednesday. In her album titled ‘Omo Majemu’ translated as ‘Convenant Child’, Seun Adeboye, his sister, narrated how he lived before he hit limelight and how Wednesday was special in his life.

According to her, Gbenga Adeboye was born on Wednesday, September 30, 1959; began his education on Wednesday, had his first trip to America on Wednesday, and his first radio programme on a Wednesday. He died (the second time) on Wednesday, April 30, 2003 and was buried on Wednesday, May 14, 2003."

He died twice, after his first death, he related tales of his exploits with death, which he narrated in one of his albums sparked controversies. 

According to him, he died and had an encounter with God. Adeboye claimed to have been sent back to the earth by God to complete his unfinished business and was instructed to be buried with his Bible and hymn book.

"Olugbenga gave up the ghost on the 30th of April 2003, throwing the entire entertainment scene into deep mourning and he was so widely respected and loved that crowds trooped out in candle-lit processions all over south-western Nigeria.

Written by Jimoh Taofik Adekunle (Jimson Jaat Taofik) 

Facebook: Jimoh Taofik Adekunle 

Twitter: @jimsonjaat01

Gmail: deskofinsanity96@gmail.com 

Phone: 08144510532

Lest We Forget, Gbenga Adeboye

Unarguably, Gbenga Adeboye still remains the most known and widely accepted radio broadcaster in Yoruba lands, even in death.

The legend was born into a Christian family on 30th September 1959, at Ode Omu, Gbongan, Osun State, Nigeria.

In some of his narratives that serve as his authobiography he narrated how he had knowledge of both Islamic and Traditional religions as addition to his Christian background.

And this is evident in his records.

Describing himself, he said that he was a man who chose to combine the three religions, i.e Islam, Christianity and Traditional together so that he would be accord special recognition in Heaven. No need for verification on this as he was a man who quoted Al-Qur'an, Bible, and Oracle verses with precision, exactness, and correctness. His birth by a church general overseer regardless, it was believed that these quotations earned him the 3-1 nickname: Alhaji, Pastor, Oluwo.

Late Adeboye first worked as a freelance radio presenter for Radio Lagos where he used to anchor a very popular programme which turned a favourite of his (Yoruba) audience titled 'Funwọntan' in 1981.

Funwọntan, which literarily means 'Give it all to them', was later re-newed to 'Gbenga Adeboye in the Mix' on Radio Lagos of Lagos state, and 'Gbenga Adeboye in the House' on OGBC - Ogun State Broadcasting Organization.

While working fervently on these radio programmes, he released over nine albums and put them out on cassette, including Ph.D Beetle, Ọrọsunkunnu 1 & 2, Funwọntan 1 & 2, Ijinlẹ Ọrọ Láti Ori Ìtẹ́ Mimọ 1 & 2, Versatility, London Yabis, Aiyesoro, Supremacy and Controversy.

He had too many names. Though born Elijah 'Nurudeen' Oluwagbemiga Adeboye, he got multiple names that it became difficult to keep track of. The names were aftermath of his exploits in humour and music. Some of the names are: Funwontan, Alhaji Pastor Oluwo, Abefe, Jengbetiele, Alaye mi Gbengulo, One man battalion, AOHA -Abija Of His Area, etc"

Relatively, Gbenga's life is full of adjectives, sometimes one but wonder how someone can put them all in a lifetime. These reflect what he lived and died doing. Not for instance - but in reality - he was an activist, orator, Master of Ceremony, mediator, prophet, comedian, humanitarian, musician, humorist, entertainer, the pioneer of stand-up comedy in Nigeria.

He used his talents to preach Democracy and humanity in Nigeria through his works, jokes, and radio programme. He was a human catalogue of government; official, history, actions, policies, bills - both good and bad sides.

'Mr Funwontan’ - a nickname he got from his aforementioned programme, has hit stardom before comedy became a big industry. Talking like his fictious characters, most prominent among them are the duo of Ìtù Bàbá Ìta and Láìsí Abesupinlẹ, 'Gbenga could speak in as many as 11 people of different voices!

He traced history, identified causes and proffered 'solutions' to Ìfẹ́/Modakẹkẹ tussle in his 28:09 record titled "Ìfẹ́ and Modakẹkẹ". This mediation later earned additional name, "Pa ogún, pa ọ̀tẹ̀ of Yorùbá" (literally, grand mediator of Yorùbá).

He also mentioned Ọffa/Ẹ̀rín-Ilé 2001 land dispute therein.

One amazing thing about him is how he was able to know so much and stay updated about occurrences, especially in Yorùbá states. He was more or less a news organization himself. And till now, no broadcaster commands such prominence, respect, and verbosity.

He attained 'prophethood' because many of his predictions either came to pass while he was alive, after his death, being fulfilled (now) or yet to.

Even in his lifetime, there are some prophecies he made - that ordinarily are above mere guessworks. The biggest of these, which even made some followers of his to doubt was the release of General Diya when he was being held by Oputa Panel (in General Sanni Abacha regime).

His work as a activist was not without physical and spiritual repercussions. He himself narrated his ordeals with metalphysical forces. And while there is no record of physical assault on his person he was made a firewall. Peers, 'affected' persons, intimidated individuals formed line of attack.

During his lifetime and in death, he was described as a generous and carefree person. It is reported - and he confirmed it in his 'After Heaven' album - that the needy did wait him on his programme days in OGBC. He never let any of them down.

Prominent among them all is Màmá Rainbow who said the late broadcaster bought her her first car. Also Yinka Ayefele's story is not complete without Gbenga; he is a beneficiary of his generosity.

However, his brother said: "Gbenga Adeboye’s carefree nature was his greatest mistake."

"Alaye mi Gbengulo" , as he was called by fans, was a mentor to many. Some of those who hold him in high esteem are: Abbey Fagbọrọ̀, Ẹrẹkẹ ni Sọọbu, Bashiru Adisa better known as Baba Gbọin, Fathia Balogun (Nollywood actress hit limelight when she featured as a dancer in one of his music videos), Yinka Ayefẹlẹ, Ojopagogo, etc

Another mystery about him is Wednesday. In her album titled ‘Omo Majemu’ translated as ‘Convenant Child’, Seun Adeboye, his sister, narrated how he lived before he hit limelight and how Wednesday was special in his life.

According to her, Gbenga Adeboye was born on Wednesday, September 30, 1959; began his education on Wednesday, had his first trip to America on Wednesday, and his first radio programme on a Wednesday. He died (the second time) on Wednesday, April 30, 2003 and was buried on Wednesday, May 14, 2003."



He died twice, after his first death, he related tales of his exploits with death, which he narrated in one of his albums sparked controversies.

According to him, he died and had an encounter with God. Adeboye claimed to have been sent back to the earth by God to complete his unfinished business and was instructed to be buried with his Bible and hymn book.

"Olugbenga gave up the ghost on the 30th of April 2003, throwing the entire entertainment scene into deep mourning and he was so widely respected and loved that crowds trooped out in candle-lit processions all over south-western Nigeria.

Written by Jimoh Taofik Adekunle (Jimson Jaat Taofik)
Facebook: Jimoh Taofik Adekunle
Twitter: @jimsonja

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Gmail: deskofinsanity96@gmail.com
Phone: 08144510532

EQUILIBRIUM OF LIFE, AFFLUENCE MAN AND HIS FISHPOND

Here s a man with superiority in his kingdom. He has lots of gardens filled with beautiful structures. This man also has a fishpond in which he rears great number of fish, which he feeds constantly. And they [fish] reproduce.

Being an influencial and highly connected person, he does host guests on daily basis and serves them delicacies made with the pond’s fish. He has someone assign with duties of catching the fish.
Life of the fish seems stagnant. They are born, they watch others born, they learn that death is the inevitable end, they watch others fish being taken up ‘die’. Thus they grow with understandable anxieties and helplessness of mortalities…

The fish enjoyingly dwell in the present pleasures, forgetting core purposes of living. If not today, probably tomorrow. Who knows the next fish to? Why not let the water rest? Why splitting, causing semi-earthquakes? Why eating co-fish?

Just many whys…..

The farmer that uses hoes to till earth everyday should be conscious that the hoe will be used to park earth on him one day…..

God is the Superior that owns you, myself and all that’s created. He puts us all on earth to serve purposes. And the Agent of Death to be the fishpond’s Hunter. To hunt you and me, the fish when the time ripe.

By: ADEBAYO SIROJDEEN OPEYEMI
Edited by: Jimoh Taofik Adekunle

HISTORY OF ALÁRAŃ AND ARÀN-ỌRIN, THE ANCESTRAL HOME

If Mother were alive, she may find it comic that I am writing on this Yorùbá ancestry. Reason being I had a terrible incident in this ancient town exactly ten years ago (2009).

Well, Aràn-Ọrin, the ancestral home of Alárań is today a town in Irẹpọdùn local government area of Kwara State. It's some minutes drive from Omú Aràn, the headquarters of the LG. Don’t ask me how many minutes, I trekked there a decade ago. However, Wikipedia says: "Aràn-Ọrin is about 8 kilometres (5 mi) from Omú-Aràn....Other towns in close proximity are Aràndun, Rórẹ, Ipetu, Ẹrinmọ̀pé and Ilalẹ all in Kwara State. Ọ̀rà-Ìgbómìnà is the closest town in Osun State."

It can thus be deducted that it's is a border town located very close to Ọṣùn State and Èkìtì State to the West and South respectively.

Today in Yorùbá nation, we have three places bearing Aràn:- Aràn-Ọrin, Aràn-Omu, and Aràndùn.The town is known to be an igbomina speaking community, one of the Yorùbá version languages.

After surfing through the net days, I am left with no option than to agree with an higher authority in history, not because he is higher but because he gave a reasonable, scientific and thoroughly-, searched truth about the town.

"Writing the history of Aran-Orin is an arduous task. This is because there is no written records, no archeological excavations or carbon dating with which one determine date of settlement or migration. All I have are information from oral sources.

"History written from oral sources are subjected to so many questions or defects. There is absence of dates as I said earlier on. There will be lacuna. Nevertheless we must start from somewhere.

"We have various version of origin of Aran. One version say Aran originated from Ife, and that the compound from where Aran originated from Ile-Ife is called Ile Jaaran. I went personally to Ife in 1971. I went in the company of Chief Esinkin Abolarin, IIota compound, Aran-Orin and late Pa. Baranjoko, the Chief Inurin of Aran- Orin, Ile-Abagba, Aran-Orin. We went to Jaaran compound at Ife. There was a High Chief of Ife from that compound called Chief Jaaran.

"Another version says, that the Aran people came from Oyo. Their justification is based on the tribal marks and use of traditional drums; dundun, bata, sekere, etc. In addition, the egungun festival is part of what some traditional historian claimed to have been brought from Oyo.

"Whether from Ife or from Oyo, the fact remains that Aran has migrated from somewhere to where she is today. There is a point that needs to be exemplified here. You will observe that I have been mentioning “Aran” and not Aran-Orin. At present, we have three groups of Aran:- Aran-Orin, Aran-Omu, and Arandun. The three Arans have a common ancestor and a common origin. I will elucidate more on this in the course of this paper.

"Historically, the Aran arrived Igbominaland before 1700AD. In fact some version of tradition confirmed earlier date. If he had arrived igbominaland before 1700AD it means, he would have left ife much earlier and reasonably must have settled somewhere before he got to his present site.

"This leader was among the earliest arrivers. Others were Olupo of Ajasse-ipo, Elese of Igbaja, Olusin of Isanlu Isin, Elekan of Ekan and of course, the Olomu of Omu-Aran.

"With the oral tradition version of Oyo origin the Aran on their sojourn to Igbomialand perhaps traveled through Oyo, settled briefly before continuing their journey. While at Oyo there might have been possibility of cultural interactions and contaminations, just as it happened to the Israelites in their sojourn from Egypt to the promised land.

"Olupo, Elese, Olusin and Alaran were descendants of the same appellation or cognomen Olupo Maje, Olusin Maje, Alaran Maje and Elese Maje. This appellation ,“Maje”, which is common to the three rulers justifies the fact that at a time in the distant past, there was a close etymological affinity among Olupo, Elese, Olusin and Alaran.

"According to Adeboye Babalola in his book 'Awon Oriki Orile' (Yoruba classics), Iwe Kini, he said, the son of Ologbojo was the Alaran. One is tempted to believed that he was the person who led them from Ife to Odun Alaro where he first settled in Igbominaland.

"Oral traditions informed us that as a result of internecine wars, Aran moved from Odun to a closer place to Omu. In fact the moved was further strengthened by marriage. The chief and another kinsman called Esaba married from Omu. The two of them were said to have moved to Omu later to help their in-laws in their fight against their neighbours. At the restorations of the status, these helper settled down at Omu and were comfortably installed at “Ile Aran” along Aran-Orin road at a place called “Ogun Ajiki” where broken pots and plates, rusty metals in form of knives and cutlasses are found in large quantity.

"At a time there was power tussle between two princes. The younger prince was rich, influential and popular. A group took side with the older brother while the younger brother had his own followers. The cause of their tussle could not be stated here. The younger prince, Prince Ose decided to move with his followers to Odun Alaro. He did not however move too far but settled at the present site at Aran-Orin. Here prince Ose was crowned as Alaran of Aran-Orin here.

"When he died he was buried there at Aran-Orin. And with the oral tradition available at the time of this paper, he was the only Alaran of Aran-Orin who was never buried at the ancestral home of the Alarans at Odun Alaro, otherwise called “Igbo Orile” at Arandun. In fact the most recent late Alaran of Aran-Orin, Oba J. A.O. Fakayode, Ewuolaku II equally slept at the same ancestral burial ground at Odun Alaro.

"Ajo confederacy came when the Yoruba civil war threatenend the existence of many Yoruba town, hence the settlement at Ajo was on before the arrival of the british colonialists. This Ajo confederation was a conglomeration of many Igbomina towns. The site was a place between IIofa and Oko. There are still relics of walls at the site now if anybody cares to visit this place.

"I wish the Igbomina Ekiti local government could make this site into a monument by the gazette to Ilorin province 1921 by K.V. Elphinstone. He referred to Ayo Iyangba as Ajo Niagba.

"Ajo was disbanded in early 1906. This was after the Yoruba civil wars and the jihad of Usman Danfodio of 1804.

"After leaving Ajo Aran-Orin decided to return to their settlement at Odun Alaro or near by. Some said the war had not ended as at the time Aran–Orin went back to their former settlement which is their present site. It was one senior chief, Chief Olowa who led the first set of Aran remained at Omu with Oba Buoye as head of Aran and Oba Momo as head of Omu.

"Really, it was Ile Baba-Agba that has been adulterated to sound Abaagba.

"Above was the situations until 1928 to 1932 when unhealthy jealousy sprang up between Olomu Momo and Alaran Buoye. The persecution and insults became so unbearable that Oba Momo told Oba Buoye “Osun meji kii gbe ilu” which literally means two Obas, or Kings cannot govern in a town at a time, Oba Buoye was asked to lead his remaining people to go and join his people at Aran-orin. This was what led another Aran group to leave Omu-Aran between 1930 to 1932. They stopped briefly at Aran-Orin for six months. All pleadings and beggings of Aran-Orin did not receive blessing of the king Oba Jeseph Ilufemi loye....."

SOURCE New African Media Network Channel (18 Aug 2014)

HISTORICAL RECONSTRUCTION OF IJAGBO
Ijagbo is a town located in Ọyun Local Government of Kwara State in Central Nigeria. It shares boundaries with towns and hamlets in Kwara South Senatorial, such as Ọffà (headquarters of Ọffà LG), Amberi, Ipẹẹ; all the latter are part of Ọyun LG).

IJAGBO, DESCENDANTS OF ALÁRAŃ

Aràn Ọrin, ancestral home of Aràn ancestry is not far from Omú-Aràn, headquarters of Irẹpọdún LG of Kwara state. It is from there they dispersed to different places in Yorùbá lands,notable amongst these are Aràn-Omú, Aràndùn and Ijagbo.

This ancestry shares synonyms with Ọba ancestry (Ọba is in present day Ọṣùn State), as both seem not to make their influence/presence felt through Yorùbá nation. This, predictably leads to misconception and mis interpretation in histories.

Back to the rain: Alárans were tradionally clothes sellers. They travelled wide and large throughout the Yorùbá nation too sell there wares. Because clothes are a basic need of life, they are thus praised: ọmọ ọjà wítí (people whose commodity witness great patronage).

Being that their ancestor is named Alárań, it's more than understandable why his descendants bear Aláran - owner of Aràn (Aràn is roughly translated as velvet in English), Yorùbá place values on some cloth materials; Aláàri, Ṣányan and Aràn. The two fore- mentioned are Òfi materials; only Aràn is material.

Hence in their praises, importance of Aràn is emphasised:
Aláran ọmọ Adedunisan
(Aláran, progenitors of Adedunisan)
Èrò Aràn, ọmọ ọjà wítí
(People of Aran, who witness high patronage)
Aràn ṣe ogún ọdún ni párá
(Velvet is kept for twenty years in the ceiling)
Aṣọ Aràn ó ya
(It didn’t tear)
Aràn ṣe ọgbọ́n oṣù ni koko
(Aràn is kept for forty months in the pot)
Aṣọ Aràn ó ya
(It didn’t tear)
Aṣọ kii laa fi Aràn wé?
(Which cloth material could equal Aràn?)......

Nothing is known about the duo of Ladejọbi and Adedunisan. They might have probably been their ancestors, or of the latter-day ancestors who must had become successful in clothes business.

STORY OF ỌLỌ́RA: WHY TWO KINGS IN IJAGBO?

ỌBA ADEGBOYE ATÓLÓYETẸ́LẸ̀ was the Ọlọfa of Ọffà when the Ilorin warriors turned sword against the town. The king went to exile. He got to Timi of Ẹdẹ then who gave him a piece of land that's today called Ọffàtẹ̀dó, in Ọṣùn State.

Since Ọffà is thus vacated, the people of the community dispersed to different locations, some predictably went to Ijagbo. However, these people were males from Olùgbénsẹ Royal family, who had already had curse on them that they would never be kings in Ọffà (this is a popular story in Ọffà).

Being Royal bloods and people of a bigger community on which land (Ibọlọ land) Ijagbo dwells, they refused to be subjects to the Onijagbo of Ijagbo, instead they themselves started enthroned themselves.

They are called ỌLỌRA of Ijagbo.

Ijagbo has many compounds known as àgbò Ilé in Yorùbá. Few of them are: Ilé Onikọtun (from Ikọtún; they populated Ilé Apọnbi in Ọffà too), Ile Ọba, Ile Ọlọra, Ile Ọdọgùn. These mentioned compounds are the kingmakers in the town.

NOTE: I am the Writer of the above piece, "HISTORICAL RECONSTRUCTION OF IJAGBO"

Ijagbo majorly worship gods such as Kojo river, Ọbatalá (god of creation) and Ogún (god of Iron).

Aláran Adedunisa
Ọmọ al'eégún lẹgbẹlẹ
(Those who had masquerades at the other side)
Èrò Aràn ọmọ ọjà wítí
people of Aran, who witnessed high patronage
Aràn ṣe ogún ọdún ni párá
(Velvet is kept for twenty years in the ceiling)
Aṣọ Aràn ó ya
(It didn’t tear)
Aràn ṣe ọgbọ́n oṣù ni koko
(Aràn is kept for forty months in the pot)
Aṣọ Aràn ó ya
(It didn’t tear)
Aṣọ kii laa fi Aràn wé?
(Which cloth material could equal Aràn?)
Ọmọ abẹ tíì tún aṣọ se
(Progenitors of below that preserves clothes)
Nlẹ, ọmọ olóde òkúta
(Progenitors of stony roads)
Ọmọ àgbàrá bá ojú ọna jẹ
(Floods that render road impassable)
Ẹ jẹ káà rọju káà tún ọ̀nà bàbà àwa se
(Let's all come together and repair our roads)
Ọ̀fẹ́ lẹlẹ̀
(Free, as in free)
Ọ̀fẹ́ ni Ẹlẹ́dẹ̀ ń rìn nílé Ladejọbi
(Pigs roamed about freely in Ladejọbi's lands)
Mo nìyọ mo jẹ atẹ
(I have salt yet I ate food that has no salt)
Taalo sọ pé Aláran ó lèègún?
(Who says Aláran did not have Masquerade?)
Ọọ mọn pé, arò sójú, ọbẹ̀bẹ̀ ni bàbá yín ńi?
(Don’t you know your father do have dye that change clothes frontier?)
Nii ṣé èègún bàbà yin
(That is what your fathers used as masquerade)
Ọmọ ó fòdò fòdo, aro sójú ó fodo
(Progenitors of mortal jumpers)
Eégún kékeré tí o ṣi saworo a bọ lumi
(Without small masquerades, the small, jingle bells around the drum may fell into water)
Afẹlẹlẹ̀ rè'gbó àwo
(He who moves swiftly to the scared forest)
Atọrin dùn námu-námu ń'Ìṣàn nílé Ladejọbi
(Canes provide provocative sounds in Ìṣàn, in the land of Ladejọbi)
Oko àwo ni bàbá yín ń mú lọ . (It’s the initiates' journey that your fathers did take canes)
Ìsìn ó gbà mí, Óniṣan ló lọọdún
(Ìsìn is inhabitable, it is Óniṣan conducted festivals)
Bàbá yin ló ní igbó wéréjèjè
(It’s your fathers that owns the second greeting)
Ọmọ Olóde òkúta
(Those have gravels in front of their houses)
Ọmọ atààyè sọrọ
(They who sold the living for wealth [slavery])
Aràn, ọmọ ọjà witi
(Aràn of high patronized wares)
Ìgbà tí wọn sọpe Aláran ó lèègún níjọsi, ó ní òun to sọ fún wọn
(When they said Aláran had no masquerade in ancient days, they were given a kind of reply:)
Ò ní, bí óniṣan ó san
(If no lands are cleared [with cutlass] farmlands)
Onìsun o sún
(They will be not grasses to burn)
Bí onìsun o sún, òníkọ ó kọ
(If not done, nobody would be able to make ridges)
Bí òníkọ ó kọ, onígbi kan ó gbin
(If not done, no planter would plant)
Bí onígbi kan ó gbin, óńihù kan ó hù
(if not done, nothing will grow) if nothing grows)
Bí óńihù kan ó hù, ónìró kan ó ro
(If not done, nobody would be able to do weeding)
Bí ónìró kan ó rò, ónìtàn kan ó tan
(If not done, the wool plantations may not blossom)
Bí ónìtàn kan ó tan, oníṣò kan ó so
(If not done, nothing would come out)
Bí oníṣò kan ó so, òníyọ kan ó yọ
(If doesn’t come out, they would be nothing to reap)
Bí òníyọ kan ó yọ, ónigbọn kan ó gbọn
(If the woods are not reap, there would be no seperation/sieve of wools and seeds)
Bí ónigbọn kan ó gbọn, ónìhun kan ó hun
(If not done, no weaver can weave it)
Bí ónìhun kan ó hun, ónìran ó níí rán
(If not woven, no tailor would sew)
Bí ónìran ó rán, kìnnì eégún fẹ gbé bọri?
(If not sown, what would the mosquerades be clothed in, as regalia?)
Ladejọbi, Ọmọ al'eégún lẹgbẹlẹ
(Those who had masquerades at the other side)
Èrò Aràn ọmọ ọjà

witi

Fully Compiled by:
Jimoh Taofik Adekunle
Jimson Jaat Taofik
The MAD Writer: Pen Priest
Facebook: Jimoh Taofik Adekunle
Gmail: deskofinsanity96@gmail.com
Phone: 08144510532

Ijebu People: From Cradle To Present

From the onset, Ìjẹ̀bú are very wealthy Yorùbá tribe, being regarded as 'Yorùbá Business Moguls'. They are said to have been spending Dollars before the advent of Westerners. (Ìran Ìjẹ̀bú nii tí náwó Dollar kí òyìnbó to de - Ìjẹ̀bú had been spending Dollars before the coming of Westerners). Because they did commercial transactions with outsiders which were carried on in the frontier or in the borders of neighbouring towns.

They were envied and it seems most of Yorùbá tribes in those days prayed to be (as wealthy) like Ìjẹ̀bú. "Ọmọ Ẹlẹ́hinkule adé wúre, Óoṣá jẹ́ ń dàbí onílé yí (having been to Ìjẹ̀bú's yard, they pray unto the gods to make them likewise)


THE ORIGIN

The origin of the Ìjẹ̀bús has been variously given, but all sadly tilt to the same horizon, related to sacrifices.


One account makes them spring from the victims offered in sacrifice by the
King of Benin to the god of the ocean, hence the term Ìjẹ̀bú from Ìjẹ̀-ibú, i.e., the food of the deep.


The Ìjẹ̀bús themselves claim to have descended from Ọba-níta, as they say of themselves, "Ogetiele, eru Ọbaníta," i.e., Ogetiele/ servants of Ọbaníta.

But, who was this Ọba-níta? Tradition says he also was a victim of sacrifice by the Olòwu. It was said that the Olòwu offered in sacrifice a human being where two roads cross; this was termed " Ẹbọ-ní-ìta," a sacrifice on the highway, the victim being mangled and left for dead; he, however, revived at night, and crawled away into the forest, where he subsequently recovered and survived.


He lived on fruits, on the chase, and then did a bit of farming. With an access of population, being the oldest man met in those parts, he was regarded as the father, and subsequent generations call him their ancestor, and so the Ijebu tribe was formed, and the term " Ẹbọníìta" (a sacrifice on the highway) was converted to "Ọbaníta" (a king on the high-way).


Ọbaníta was actually a pseudonym. There was really nobody of that name.

A forest is still shown near the village of Aha where he is annually worshipped, from whence he was supposed to have ascended into heaven. The victims also usually offered to " Ọbaníta" annually
was always a human being, but this was never killed ; he was, however, always acted upon in some way or other unknown (by magic arts) that he always became demented, and left to wander about sheepishly in the Aha Forest, until he perished there. This
is, no doubt, due to the fact that the ancestor "Ẹbọníìta" himself, when a victim, was not killed outright.

It is rather curious that both accounts should have made them descended from victims of human sacrifices. This latter account is reconcilable with the former, which says they are " the food of the deep," for the population of which Ẹbọníìta was the head may have been largely augmented by the victims of the ocean so as to give the name Ìjẹ-ibú to the whole of them.

There are also other important facts and curious coincidences connected with the Ìjẹ̀bús which have strong bearings on this tradition of their origin.

Of all the Yoruba tribes, with the exception of the Ifẹ̀s, they were the most addicted to human sacrifices, which they practised up to 1892 when the country was conquered by the
English.

2. They were, before the conquest, the most exclusive and inhospitable of the whole of the tribes. Very few, if any, out-
siders were ever known to have walked through the country with impunity under any circumstance whatever; not a few of those who attempted to do so were never seen nor heard of any more!


And if the latter account of their origin from the Òwu victim be the correct one, it is very singular indeed that it was
mainly due to the Ijebus with their firearms that the Owns owed their fall and complete annihilation as an independent state to this day. A full account of this will be given in due course.

The King of the Ìjẹ̀bús is known as the Àwùjalẹ. His origin was thus given by authentic tradition, the event with which it is connected having occurred within authentic history:

There were formerly two important towns called Òwu Ìpólé and Isẹ́yìn Odò in a district between the Òwu and Ìfẹ́s; they were settlements from the city of Òwu and Isẹ́yìn respectively. A
quarrel once arose between them on the matter of boundaries, and the dispute having been carried on for many years, developed into an open fight, and both the Olòwu and the Ọọni of Ìfẹ́ (both being interested parties) were unable to put an end to the
strife. Messengers were now sent to the Àlàáfín at Ọ̀yọ́ who sent out
a special Ìlàrí and a large number of attendants to put an end to the strife. The person of an Ilari being inviolable, he came and settled down between the two contending parties, in the midst of
the disputed plot, and thus compelled them to keep, the peace.


The Ìlàrí was named "Agbéjàilẹ̀ or Alájailẹ̀" (an arbiter of landed dispute). This term was subsequently sof termed, down to Àwùjalẹ. This event occurred during the reign of King Jayin, the 18th Àlàáfín of Ọ̀yọ́ (1655-1670).

As it was customary to pay royal honours to the King's messengers out of courtesy, this Ìlàrí was accorded royal honours in due form, and he remained there permanently and became the King of that region over the Ìjẹ̀bús who up to that time had no tribal "king" of their own and rather held themselves aloof from their neighbours.


Subsequently he removed to Ode. The Àwùjalẹ ranks after the Ọ̀yọ́ provincial kings such as the Oníkòyí (of Ikoyi Town, Ọsun State), Ọlọ́fa (of Ọffà, Kwara State), Arẹsa, Aseyin.


Ìjẹ̀bú, Ọmọ Ère N'ìwà
(Ìjẹ̀bú, one's attitudinal dispensation stagnant, like statue)
Wọn o mú eégún wọ Igbó Isára ri
(Masquerade was never taken to Isára Groove)
Ibà ló mú eégún wọ Igbó Rẹmọ̀
(Prior to the time your forefathers took the veiled gnome to Rẹmọ̀ Forest)
Ọmọ Onígbo mándè-mánde, Ọmọ Onígbo mánwọ-mánwọ
(You are the owner of one sacred, impregnated groove)
Ọmọ Onígbo mánwọ-mánwọ
(Your forebearings are guardians of the forbidden Forest)
Àlejò tó wọ Igbo-oro yíò d'ẹní ẹbọrà.
(Stranger that go stray into the Forest shall become a sacrificial lamb)
Mẹ́fà n'ìṣù Ìjẹ̀bú:
(Yams are categorized in six ways in Ìjẹ̀bú)
Méjì jíjẹ,
(Two are edible; eaten)
Méjì aìjẹ,
(Two are inedible; uneatable)
Oṣa Ẹlúùkù ni bàbá yín n fi méjì tó kú bọ....
(Your fathers used to sacrifice the remaining two to Ẹlúùkù Deity)
Nlẹ, Ọmọ Ad'òru m'adé
(Greetings, descendants of those that kept close tally with crown)
Nlẹ Ọmọ Ad'òru m'oṣù p' adiyẹ jẹ
(Your forebearings kept close tally with months, just to monitor when fowls will be matured enough {to be consumed})
Àní, Tobá wu Ìjẹ̀bú a hún ẹni rẹ ni wínníwínní
(They say, if Ìjẹ̀bú want they knot mats chronologically)
Tobá wu Ìjẹ̀bú a hún ẹni rẹ ni wìnnìwìnnì
(Or, they may choose to knot mats otherwise)
Tobá wu Ìjẹ̀bú a fi ẹni rẹ tókú s'ọdún Agẹmọ
(Or, if so desired, Ìjẹ̀bú may use the remaining/available mats during Agẹmọ Festival)
Ọmọ Alagẹmọ mẹ́rìndínlógún a bíìjo wínní...
(You are descendants of six Agẹmọ of acrobatic dance)
Ọmọ òun s'eni Ọ̀yọyọ ń yọ
(Descendants of the ancient mockers that mocked at one, when Ill befell)
Ọ̀yọyọ man yọ man; òun to ns'eni yìí kólé pá'ni
(Tell the mockers not be laugh much, for this ill would not kill one)
Ọmọ dúdú ilé o mán ọbẹ̀ ṣeé, púpato man ọbẹ̀ se ko si nílé
(Descendants of the dark complexioned that don't know how to cook, the light complexioned who can is not home)
Ọmọ mo r'ẹiyẹ mi ò r'oko
(I saw a 🐦 bird, but didn't see stone)
Mo r'oko tán ẹiyẹ ti fo lọ
(But when I did see it, the bird has flown away)
Ọmọ mo r'ìṣù mi ò r'ọbẹ̀,
(I couldn't find knife when I saw the yam)
Mo r'ọbẹ̀ tan mio r'ìṣù
(When I eventually did, I couldn't see the yam anymore)
Ọmọ adiyẹ gùn ori òkè o po leèlè
(Descendants of a fowl that climbed high on a rope)
Ará o r'òkun ara o r'adiyẹ
(Neither the rope nor the bird 🐦 was in discomfort)
Ọmọ Al'adiyẹ tii fi ẹyin rẹ ye kingbin-kingbin
(Yours is an ancient bird that laid eggs en masee)
Ọmọ àfinju Ìjẹ̀bú ti nfi ọkọ rẹ je Apena
(The enlightened Ijebu women will rather help raise her husband in cult hierarchy)
Ìjẹ̀bú ni o ti nnà owo Dollars ki òyìnbó to de
(Ijebu had been spending Dollars before the coming of the White man)
Igba t'òyìnbó de tan l'owo ọun to pọsi, Ọmọ abìgì owo nso lẹkule
(The Whiteman coming only made the money become surplus)
"Oṣa jẹ ń dàbí onílé yi,"
({They pray}: "May the Grand deity make me be like the owner of this house, i.e Ìjẹ̀bú)
Ni won fi nso wipe:
(That's why they say:)
Dúdú Ìjẹ̀bú owó
(The Black complexioned Ijebu are moneybags)
Pupa Ìjẹ̀bú owó
(The light complexioned Ijebu are moneybags)
Kúkúrú Ìjẹ̀bú owó
(Shortish Ijebu people are moneybags)
Gíga Ìjẹ̀bú owó
(Tall Ijebu are moneybags)
Itọ Ìjẹ̀bú owó
(Their spittle is money)
Kẹlẹmbẹ Ìjẹ̀bú owó
(Their phlegm is money)
Ìbínú Ìjẹ̀bú owó
(Their anger is money)
Ẹrin Ìjẹ̀bú owó
(Their laughter is money)
Pẹlẹbẹ Ìjẹ̀bú owó
(Slim Ijebu people is moneybags)
Banku Ìjẹ̀bú owó
(Fat Ijebu people are moneybags)
Ọtun Ìjẹ̀bú owó
Their right is money)
Òsì Ìjẹ̀bú owó
(Their left is money)
Iwájú Ìjẹ̀bú owó
(Their front is money)
Ẹyin Ìjẹ̀bú owó
(Their back is money)
Kékeré Ìjẹ̀bú owó
(Young Ijebu people are moneybags)
Àgbà Ìjẹ̀bú owó
(Likewise the elderly are rich)
Igbẹ Ìjẹ̀bú owó
(Fieces of Ijebu is money)
Itọ Ìjẹ̀bú owó
Their urine is money)....
T'owó towó ni Ìjẹ̀bú nji, t'owó towó ni Ìjẹ̀bú n sún
(Ijebu sleep and wake up in money)
Ìjẹ̀bú ọmọ Ọlálọrẹ.....



Fully Compiled, Arranged, Translated by:
Jimoh Taofik Adekunle
(Jimson Jaat Taofik)
The MAD Writer: Pen Priest
Facebook: Jimoh Taofik Adekunle
Twitter: @jimsonjaat01
Gmail: deskofinsanity96@gmail.com
Phone: 08144510532

Ancestry of Ijesa and Owa Obokun

There are two versions of story about how Ìjẹ̀sà people come to be. One is traced to Odùduwà and the second is a pure myth.

The first one says: Odùduwà understandably had several children, grand-children, and great grandchildren. I have great cause to believe he had more than seven children as said by Yorùbá histories. Of course, amongst the most known were the king of Ado (Ewì Ado), Ajibọsin (Olòwu) of Òwu, Àlàáfín (Ọ̀ranmiyan) of Ọ̀yọ́, Osomowe of Ondo (from a daughter), the Ọ̀ràngun of Ila, the Aregbajọ of Ìgbàjọ, the Ọwá Ajíbógun-Ajaka of Ilesa.

Note that there were two Àjàka in Yorùbá histories; the 'second' Àjàka was the son of Ọ̀ranmiyan, senior brother to Sango (Yorùbá god of thunder). This Àjàka was both the second and fourth Àlàáfín of Ọ̀yọ́....

The story of the last mentioned goes thus:

When Odùduwà became blind from old age he was much depressed in mind from this cause; efforts were put forth to effect his cure, all of which proved fruitless, when a certain man came forward and prescribed for him a sure remedy which among other ingredients contained salt water. He put the case before his children, but none made any effort to procure some for him save Ọwá Ajíbógun, his youngest grandson.

Other narrations say Ọwá was just another unmentioned, direct sons of Odùduwà.

He was a very brave and warlike prince who bore the title of Esinkin amongst the King's household warriors, a title much close to that of the Kakanfo. He was surnamed Àjàka, i.e., one who fights everywhere, (on account of his procacity) being fond of adventures. He was the only one who volunteered to go and fetch some wherever procurable.

Having been away for many years and not heard of, the aged sire and every one else despaired of his ever coming back; so the Odùduwà divided his property amongst the remaining grown-up children.

After they had all gone and settled in their respective localities, all unexpectedly, the young adventurer turned up with water from the sea. The monarch made use of it as per prescription and regained his sight!


Let me digress, the "certain man" was a king in the then far part of the country. He was both a friend of Odùduwà and the priest who recommended the Òkun (brine) water. He was said to have cordial relationship with the Yorùbá progenitor and enjoyed many trips to Ootu-Ifẹ. So it was "Oore", of presentday Oore of Mobaland in Èkìtì, that performed the rites processions so that Odùduwà could regain his sight.

Odùduwà was so happy and started calling this great king from Èkìtì land "Oloore Mi" (My benefactor) which later shorten to "OORE". The king's title become Oòre, the title of the present Oòre of Moba land in Èkìtì.

The most popular song in Moba:
Àwa Ará ni Moba
Àwa Ará Wa Ni Moba Oh
Ẹ je ka M ẹtọ Ará Wá..."

Back to the rail: the Ìjẹ̀ṣàs who subsequently became Ọwá Ajíbógun's subjects are termed "Ọmọ Obokún," children of the brine procurer.

Having distributed all his property he had nothing left for Ọwá Àjàká he therefore gave him a sword lying by his side with leave to attack any of his brothers, and possess himself of their wealth, but should he fail, to retire back to him; hence the appellation "Ọwá Àjàká Onida raharaha" (Owa the ubiquitous fighter, a man with a devastating sword).

A statue of his is at the popular Roundabout front of Ọwá Palace till date of Àjàká holding the legendary sword in one hand and calabash - containing brine he procured - in another.

Ọwá Àjàká chose a spot to settle, a little way from his grandfather. He fought all sides for what later become his land.

This story was first told to me when I was very young by both my mother (of blessed memory) and my half-brother, who is an Ìjẹ̀sà. I later found that most Ìjẹ̀sà - if not all - hold this same version of story with no difference.

The mythical edition: when the nations began to disperse from Ilé-Ifẹ̀, after the historical Ìta Ìjèro conference, and members of the Royal Family were appointed kings and rulers in diversed places, a young and brave scion of the house was appointed the first Ọwá or king over the Ìjẹ̀ṣàs, but that he returned to the Àlàáfín and complained that his territory was too small, and his subjects few, the sire thereupon ordered a large bundle of sticks to be
brought to him, and these sticks he converted into human beings for the Ọwá, in order to increase the number of his subjects. Hence to this day the Ìjẹ̀sàs are often termed by their neighbours "Ọmọ igi" (offspring of sticks!)

This, of course, is a pure myth invented by their more wily neighbours to account for the notorious characteristics of the Ìjẹ̀sàs generally, who are as proverbially deficient in wit as they are remarkably distinguished for brute strength.

HOW THE NAME 'ÌJẸ̀SÀ' COME TO BE
As discussed above, Ọwá Ajíbógun was only a conqueror. The "Ijẹ̀sà providence" had aboriginal inhabitants before Ọwá Ajíbógun comquered it, whose story goes down to the earliest period when the Yorùbás have just entered into - and subdued - the country, and the Àlàáfín then resided at Ilé-Ifẹ̀, i.e., prior to the reign of Àlàáfín Sango.

Human sacrifices were common in those days, and in order to have victims ready to hand, it is said that a number of slaves were purchased and located in the district of the presentday Ibokún; there they were tended as cattle, under the care of a certain man called Ọwáju, and from them selections were made from time to time for sacrificial purposes; hence the term Ìjẹ̀sà from Ijẹ Òrìsà (the food of the gods). They are described as stumpy, muscular, and sheepish-looking, with a marked want of inteligence: they never offered any resistance to this system, hence the saying "Ìjẹ̀sà Ọmọ Ọwáju t'ìfẹ́ òpó ikẹ " (Ìjẹ̀ṣàs children of Ọwáju, subject to much sufferings).

Yet it is evident that the present inhabitants are not all of them the descendants of the aboriginal settlers, the " food of the gods," but are largely from the Èkìtìs by admixture; the pure type Ìjẹ̀ṣàs are now and again met with at Iléṣà and neighbourhood.

So, when Ọwá Ajíbógun comquered the Providence, the name Ìjẹ̀sà was given to his people and descendants.

Well, till total abolition of human sacrifice by the British Government in 1893, the Ifẹ̀s, who, far more than any other, were addicted to the practice, always preferred for the purpose to have an Ìjẹ̀sà victim to any other; such sacrifices were considered more acceptable, the victims being the "food of the gods."

This preference was the cause of more than one threatened rupture between the Ifẹ̀s and their Ìjẹ̀sà Allied Forces during the16 years' war, and would certainly have developed into open fights, but for the Ìbàdàn army vis-d-vis threatening them both.

While tagging this people as descendants of Èkìtì, Samuel Johnson wrote: It appears that a custom then (in Èkìtì) prevailed of going out hunting for their king three months in the year, and on one such occasion they found game so plentiful in the neighbourhood of Iléṣà (Ilé Oosa - home of the gods) the climate very agreeable, the country well-watered, and the Ìjẹ̀ṣàs there extremely simple, peaceful, and un war-like) probably the remnants and descendants of the old sacrificial victims...whilst at home they endured much oppression from their Ọwá (Ajíbógun Àjàka) that they there and then conceived and carried out the idea of settling on the spot at once, making it their home, and of reducing into subjection the aboriginal inhabitants.


ÌJẸ̀SÀ: THE EARLIEST FORMNATION
Ìjẹ̀sà and Èkìtì being neighbours considered themselves brothers and this made them share some common features. Like best food, dress code and even language (dialect and accent). It's related that a prominent king of Èkìtì Ẹ̀fọ̀n (Ẹ̀fọ̀n-Aláayè) known as Alààyè Ọ̀gẹ̀gẹ̀ Èpò observed Ìjẹ̀ṣà was not large enough to form a nation like Èkìtì land and chose to carve out nine towns from Èkìtì land to form part of Ìjẹ̀sà land after they (the Ìjẹ̀sà) have failed in their several campaigns against Èkìtì.


Ìjẹ̀sà were not without hitches in their bids towards creation of their own State.

One account says, Ìjẹ̀ṣàs started having different leadership problems after their much war with Ẹ̀fọ̀n Alààyè and some other towns in Èkìtì. Serious Obaship tussles started in the land and the above-discussed Alààyè Ọ̀gẹ̀gẹ̀ was called upon and later enthroned as Ọwá Obokún of Ìjẹ̀sà land.

This is believed to have taken place amidst their Administration.

Samuel Johnson wrote: this fact is fuither shown by the want of homogeneity amongst the principal chiefs of Iléṣà at the present day, for when the town was growing, the settlers did cast about for help; they sought for wiser heads to assist them in the building up and the management
of their country, e.g., from the Ọ̀yọ́s or Yorùbás Proper they had the Ọdọgùn from Irele, the Esawe from Ọ̀ra, the Saloro from Ọ̀yọ́ (the ancient city), and the Sorundi also from the same city — all these came with a large number of followers; from the Ondos, the 'Loro, and the Salosi from Ijama in the Ondo district ; from the Ekitis, the Arapate from Ara, the Lejoka from Itaje ; and
lastly, the Ogboni from the white cap chiefs of Lagos, the only one privileged to have on his headgear in the presence of the Owa. The Owa himself is as we have seen, a junior member of the royal house of Oyo.

"It is also said that when the town of Ilesa was to be laid out a special messenger was sent to the Àlàáfín to ask for the help of one of the princes to lay out the town on the same plan as the ancient city of Ọ̀yọ. That prince ruled for some years at Iléṣà."

A source lists Ọwás thus:
*Ajibogun(1150-1255)
*Awoka Okile(1260-1358)
*Obarabaralokun(1360-1459)
*Owari(1466-1520)
*Owaluse(1522-1526)
*Atakunmosa(1526-1546)
*Oge(1572-1587)
*Biilayi Arere(1588-1590)
*Yeye Ladegba(1646-1652)
*Yeye Gurogbo(1652-1653)
*Biiladu I(1653-1681)
*BiiladuII(
*Biilaro(1681-1690)
*Wayero I(1691-1692)
*Wayero II(1692-1693)
*Wayero III(1698-1712)
*Biilagbayo(1713-1733)
*Ori Abejoye(1734-1749)
*Biilajagodo(1749-1771)
*Biilatutu(1772-1776)
*Biilasa(1776-1778)
*Akesan(1789-1795)
*Biilajara(1796-1803)
*Odundun(1804-1814)
*Obara(1814-1832)
*Gbegba Aje(1832-1846)
*Ofokutu(1846-1858)
*Aponlese(1858-1867)
*Alobe(1867-1868)
*Agunlejika I(1868-1869)
*Oweweniye(1869-1874)
*Bepo(1875-1893)
*Alowolodu(1894-1895)
*Ajimoko I(1896-1901)
*Atayero(1902-1920)
*Aromolaran I(1920-1942)
*Ajimoko II(1942-1956)
*Ogunmokun(1957-1963)
*Agunlejika II(1966-1981)
*Aromolaran II(1982 till present)

ORÍKÌ ÌJẸ̀SÀ

Ọwá Àjàká ògiri gbẹdú,
A bẹ'mọ lórí fi yókù ara ji'ni.
Òtútù bi osun
Mo torí òye mú ọrùn gùn gún wáyé
Ìjẹ̀sà Òṣeré ni yín, ọmọ Onilẹ òbí.....
Nlẹ ọmọ olobi kan ọwọ́ọ́wọ́ tíì wọ́
Nlẹ ọmọ olobi kan ọwọ́ọ̀wọ̀ tíì wọ̀
Ọmọ olobi kan òbí kan, èyí tó jẹ́ t'ẹni a wọ̀ si'ni lapo,
Èyí tí ó jẹ t'ẹni àwọ s'okiti ẹgan; ọmọ ẹranko a rí òun mú jẹ....
Mo torí òye mọ bá wọn mú ọrùn gungun w'aye...
Mo mon ibi tí wọn gbé ń kí Ìjẹ̀sà tíì fi fún'ní lobi tó gbó
Mo mọ ibi tí wọn gbé ń pè Ọmọ Ọwá tíì fi yọ kòndo ti'ni
Ìjẹ̀sà kéékèèké bí ẹni fi làáli lè ọmọ lọ́wọ́
Mo mọ ibi tí wọn gbé ń kí bàbà bába yín tíì fi ilé Isẹ gba ni lẹ́nu.
Tí wọn ba sọ pe, "Tẹ́nì gbọla Oseere, Ọmọ Olobí seje,
Ọmọ olobi sẹfa.
Nlẹ Oseere ọmọ olobi mẹ́rìndínlógún"
Wọn a má fún'ní lowo, wọn a má fún'ní loúnjẹ
Tí wọn ba sọ bayi na, "ọdún burú, Òṣeré ọmọ olobi forú se
Ọmọ porokiti onidẹ,
Ọmọ olobi kan a jẹ fọwọ́ kan wúńdíá lọmú"
Wọn a man fi ilé Isẹ, wọn a man fi gba'ni lẹ́nu
Tí wọn ba wa sọpe, "Ìjẹ̀ṣà ó rídìí isana,
Ilé ni ẹrú Ọwá tí ń mú na lóko.
Anu má dáro a mú arúgbó tá giẹgiẹ"
Wọn a má yọ kòndo, wọn a sì má yọ kumọ
Ọlá kò sì lọ nípò bàbà rẹ....
T'ẹ́nìgbọla ọmọ olobi f'oru se....
Tẹ́nì gbọla tí mo gbé odò kalẹ nínú ilé Mòye,
Tí mo gbé ọtí kalẹ má béèrè ọwẹ.
Òkèèkè l'asọ wọn lóde Ìgbàjọ
Gbọdọkiẹmi l'asọ àwọn Ìjẹ̀ṣà,
Èyí tó bá rí l'ọja ni ó ra fún mi wá kín rí òun jo ṣẹ̀ṣẹ̀ ni korò nigbo Olooye
Óò man jó lóye ju ìran Ìjẹ̀sà.
Ìjẹ̀sà mo dú, Ọmọ apànada
Ògún t'ori kaun, ogún ja Haúsá.
Ogun t'ori òbí, ogún ja Ìjẹ̀sà.
N'ijọ ogún ja Hausa n'ijọ náà ni ogún kò kaun
Ogun ja Ìjẹ̀sà, ogún ó k'obi lọ.
Ń ó lè kìí àgbà Ìjẹ̀sà kín má gb'obi tó'gbó,
Ogun làálu, mo fẹ́ gb'obi lọ́wọ́ rẹ,
Ọmọ ogún tíì ń gbà'ni ti n gbàgba ẹni.
Ìjẹ̀sà Abẹni, Ọmọ Onilẹ òbí
Ìjẹ̀sà ó ri'di ìṣàná;
Wọn ní Ilé ni ẹrú Ọwá tí ń mu'na r'oko
Ìjẹ̀sà dúdú l'ẹ̀gbọn; pupa l'aburo
Dúdú ni mo kọ́kọ́ fi ọmọ fun
Níjọ inú bí dúdú, ó na ọmọ tí mo bi.
Mo yà'a gbà ọmọ lọ́wọ́ dúdú mo fi fún pupa.
Ìran Ìjẹ̀sà nii sìn tolotolo;
Ẹrú bàbà yín ní sìn pẹpẹyẹ...
Ọmọ olókùn Ado, ọmọ olodo idẹ̀...
Àkàrà kan rúgúdù l' ẹ̀nmu s'oro l'okiti Ẹ̀fọ̀n
Mo ri ọlá, mo kélè jẹ́gbẹ ni mòye
Ọmọ pankẹrẹ l'ẹn mú d'ùbu Ọsun, létí Iyemoja
Ẹrú làá gba'ja ọna lẹkun Ìjẹ̀sà.
Èèyàn ti ń lọ Ikirun Àgùnbẹ,
Wọn ní kẹ má wulẹ̀ mú ọkọ dání,
Àpáta ńlá tí dálẹ ó dà'kirun.
O torí bàbà oníkálukú, wọn mú oṣù tí wọn pẹsẹ wolu
O kan bàbà mi Ìjẹ̀sà Abẹni, Ọmọ Onilẹ òbí
O mú oṣù tí ẹ náà tán
O mu fún Abiọdun, Àlàáfín Ọ̀yọ́.
Bàbá mú oṣù kan gudugba,
O fi fún Bàbá mi, Òṣeré ọmọ Onilẹ òbí
Ọmọ l'ọ́mọ̀ alakukọ gágárà tíì jí kọ́ l'odo ọna n'ijọsi
Oko l'ẹ̀ nmu se'le;
Ọ̀kọ̀ọ̀kan ni'la jo;
Ọ̀kọ̀ọ̀kan la ń lu Ọkẹẹ̀kẹ̀ẹ̀
Ọkẹẹ̀kẹ̀ẹ̀ jọ, n ó lọ rèé fẹ'binrin
Ọmọ as'aale jẹjẹ bí ẹni ó r'obinrin ri;
Aya ṣetán, aya kún'le Ọwá piitimu
Gbaagbẹji, Ọmọ arọ l'Òkìtì Ẹ̀fọ̀n

Ful

ly Compiled by Jimoh Taofik Adekunle (Jimson Jaat Taofik)
The MAD Writer: Pen Priest
Facebook: Jimoh Taofik Adekunle
Twitter: @jimsonjaat01
Gmail: deskofinsanity96@gmail.com
Phone: 08144510532

Ogboni Fraternity: All That Is In Secrecy

For Art class students, do forget poppycock taught in secondary school about this ancient Brotherhood. Because we were taught what Ogboni Fraternity has never been about.


As it was all over the globe in the early times, creation of secret cult was a norm. These cults were created as deemed fit of society. Italian scientists, led by Galileo, created Illuminati. Americans till date has Masons. Yorùbá were not left out, they had Ogboni, the longest, most enduring and apex of ancient Brotherhood recognised all over Yorùbá lands. Time of creation remains unknown, due to its longetivity and the fact that Africans had no written documents.


Futhermore, no one can authoritatively beat chest and he knows all that's happening there, without being a member. Yet, all that's known of them is faithfully present thus:


In the olden days, Ogboni members were collections of elderly people in the Community. In fact, anyone less than 50 years old were not considered eligible members. And there seem to be little or no difference among the Cult chiefs and the chiefs in the Community. These chiefs held jurisdictional powers over the king. They advised, mediated, sanctioned king. Not only these, they had the power to dethrone king. Or, at worst, tell him to go "open the calabash."


The secret behind this "open of calabash" was: whenever the Community felt itself uder pressures and or duress due to the reign of a king, they simply put 'oodẹ' bird's eggs inside calabash as aroko (symbological message) to the reigning king. Once the later saw this, he knew what it meant: death.


Second mode of was, they asked the king to go "open and look inside the ancestrial crown."


Remember, the legendary tussle between Bashọrun Gaa and Àlàáfín Abiọdun Adegorolu? It's Gaa who incited other Ọ̀yọ́mesi against Àlàáfín Labisi, Awonbioju, Agboluaje and Majeogbe. They all commited suicide.


Ogboni was so powerful that, the Yorùbá people turned it to an axiom: "ọ fẹ́ jẹ ọba, ọọ ṣe Ogboni, olúwa rẹ yí o se ẹ̀mí ara rẹ lofo (You simply want to waste your life if you want to be king and not initiated into Ogboni Fraternity).


Even till date, powerful chieftainship titles in Ọ̀yọ́ lands, Ẹgbà, Ìjẹ̀bú, etc (such as Olúwo, Asipa, Apena) had Ogboni background.


However, the Cult has been bowed to the revolution of time in recency. For instance:
1. It's now open to both the young and old.
2. All forms of anarchism had been rectified in their laws.
3. It's being populated by politicians, musicians, business mogul.
4. it's now an inter-religious Cult.


The 3rd point above reminds one case of one famous, old-day Yorùbá on whose 8th day Prayer the Ogboni came to claim the corpse. They simply told the Alfas that the cadaver belonged to them. Same was the case of a popular young gospeler whose corpse was being fought over by his family on one part and secret society on the other.


The 4th point brings to mind inter alia words one Ogboni bigwig who said there are people of heirachy in the Fraternity, regardless of (facade) religions they represent to the outside world.


THE CULT MEETING
Ogboni meetings hold every 17 days (ọjọ́ mẹ́tadínlógún). Though days of meeting in every community (may) differ; it's tradition meetings hold has 16 days interval. Except for emergencies.


On the morning of the meeting, Chief Asipa (someone already designated with the chieftainship) would go and beat the sacred drum (àgbá) in Ilédi (the initiated coven. the full appelation being, Ilédi [àwọn ọmọ] àwo). By thus doing, all the members will be notified that they have meeting on that day.


Responsibilities of the meeting session is rotational among members of the cult. Someone who paid all the expenses for today's meeting may not be responsible for another for years; depending on numbers of the members.


Chief of these responsibilities being, organization of what the members will feast on (being financial implication). Such as ekuru (beans pudding), oolẹ/moin-moin and ẹ̀kọ (corn meal). Sometimes, they may pound yam, with lots of meat and fish. Kola and bitter nuts are inclusive. But, Palm wine is the only accepted drink.



'MOTHER BATH' - ANNUAL RITUALS
This takes place yearly. It starts with making spiritual enquiry from Ọrunmila about which date to choose on which 'Mother' would have her bath.


This is merely bathing of woodeen effigy of Ìyá Abẹni l'Óòtu Ìfẹ́. Aji má jẹ́ nkan tó leègun. Ìyá mi Abẹni tí jagun tí ẹ tíì m'òkè. Afinju Ìyá tíì so kujikuji mon ọwọ.


To bath 'Mother', they use leaves such as ọgbọ́, òtítọ́, ọdúndun, tẹ̀tẹ̀, ṣẹfunfun, shea butter and omi ìgbín. They sqeeze these leaves together, add shea butter and palm oil.


They now bring 'Mother' out and bath her with all these. Afterward, they ask 'Her' whatever they want for the coming year: health, wealth, children, etc.


When the Ritual bath is done, they start the Annual Celebration. They eat the food mentioned above. This celebration continue for 3 days after which they return 'Mother' to Òkè. Till next year. This, however, doesn’t stop the meetings.


I must admit I removed and obstruct
 some details here, for secrecy and not very sure about them. Better remove than tell what's not.


THE DRESS CODE
Whenever they are going to the Meeting or some important social meeting, Ogboni members' dress code is always distinct.


While going to Meeting, they would wear white trousers, have another piece wrapped on their chest and wear one large hat. After this, they would have another piece put on shoulders. This last cloth is like the one priests put on shoulders. Then they would complement it with their staff. This staff is very noticeable and prominent. Reason being it has different statues engraved on its head.

These statues, however, make people have misconception that Ogboni members worship these statues. What difference it make to outsiders, who know them as idolaters; i.e worship of Abẹni statue?

If it's some important social gathering, they would neither wear the white trousers, wrap the cloth piece on chest nor wear the large hat, but after they have dressed up they mustn't forget the 'topper' cloth mentioned earlier, like the priests. This topper piece is the symbol of identity.

Also, it is a must that Ogboni members put red bead on the left hand. This is very, very essential. I repeat, very essential.


HOW THEY GREET ONE ANOTHER
By greeting they are known. If Mr. A sees Mr. B but Mr. B doesn’t see him, Mr. A would shout "ọmọ ìyá (my sibling)". Once Mr. B hears that he would naturally look Mr. A's direction and shout same greeting. And when they meet, they shake the left hands. There are some other words of greeting in this ancient brotherhood.

"What is known about Ogboni hands is their famous handshake. When they handshake, they use their left hand to do this. You should also say the following words: Ta ba fẹ bá ọwọ Ogboni, ọwọ osi la na, a na kan siwaju, a na kan saarin. Why do they use left hand? It’s simple! According to their belief – the left hand is for gods, and the right hand is for humans."

"Ọmọ Ìyá", bastardized "child of (same) mother (as me)" obviously refers to goddess Abẹni whose wodden effigy they worship.


AT MEETING
When a newcomer wants to come into the Iledi Awo before or during meeting he would knock the door thrice. Those inside would answer:

Question: Taní nkan'lẹ̀kùn (who is knocking?)
Answer: Emi olùkan ni (it is I the knocker)
Question: Kíni o fi ń kan (with what are you knocking)?
Answer: Eku méjì oluwere (two rats of swift rapidity)
Question: Kíni ó tun fi ń kan (what else)?
Answer: Ẹja méjì olùgbàda (two sacredized fish)
Question: Kíni ó tun fi ń kan (what else)?
Answer: Ògbùúrú aṣọ funfun (large piece of white cloth/garment)
Question: Kíni ó tun fi ń kan (what else)?
Answer: Ogbó ni mo fi kan (Ogbo=Orogbo: bitter nut)
Question: Kíni ó tun fi ń kan (what else)?
Answer: Ọbẹ̀ ni mo fi kan (Ọbẹ̀= ataare:alligator pepper)
Question: Kíni ó tun fi ń kan (what else)?
Answer: Àkòpa ni mo fi kan (Akopa=Obi: Kola nut)

After all these Sacred Seven Questions are answered, they would know he is a member and would open the door for him. And once the door is opened he just don’t dashed inside, one enters with all humility and solemnity sidewards. He would knee and go down on right side till right hand touch the ground and do down on left side till left hand touch the ground. Sometimes, he would roll judiciously on the ground or prostrate. All these are to greet those who have arrived earlier.


After all these, he would greet them:

Greeting: Ẹ kú ìba ooo (salutations to you)
Answer: Ìba okun, ìba ìdẹ (salutations to the sea and gold)
Greeting: ọmu ìyá dùn (Mother's Milk is sweet)
Answer: Gbogbo wa là jọ n mú (we all are drinking therefrom)

During discussions, whenever someone wants to contribute he wouldn't just stand up and be talking, he must first observe that none of his heirachy is among those who seem to have contributions. After this observation, he would stand and hail thus:

Greeting: Ògbóni (thrice)
Answer: Ògbóràn (thrice)
Greeting: Erelú (thrice)
Answer: Abiye (thrice)
Greeting: Eriwo yà (thrice)
Answer: Ẹ̀yà gbó; ẹ̀yà tọ (thrice)

Having said and gotten replies thus members will be taciturn, awaiting that contributor's contribution.


MODE OF SYMBOL MESSAGES (AROKÒ)
Among the artifacts that make Mother Abẹni up are called Ẹ̀dan méjì (two dummies), the two are masculine and feminine characters. Whenever they want to send negative message to someone, either being summon for punishment or to answer query, the Ẹ̀dan that has masculine character on it is sent. Upon receiption, the receiver would be in jeopardy as he may or may not know for which he is summoned.

On the other hand, when the message is on posive side, the Ẹ̀dan that has feminine character on it is sent.

On another development on messaging, as mean of Communication, if one of Ogboni members of Community A's wife runs away to Community B, the former will send Asipa to the latter Community to ask that the members should send back wife of their "ọmọ ìyà". And if the wife refuses, the Community B will simply tell her to leave the Community.

BENEFITS OF BEING A MEMBER
They all regard themselves as siblings. They take oath they know mustn't be betrayed.

Secondly, their Initiation into the ancient Brotherhood is called "àgìdïmàlàjà àwo ilé Ìfẹ́" that is, "àwo ni gbé àwo ni gbọnwọ, tí àwo kò bá gbé àwo gbọnwọ, àwo a tẹ àwo a yà" - initiates are always there for co-initiates. No member would let any form of maltreatment come to co-member.

One thing about this Brotherhood is that, it seldom talks about itself. And since so less is known, benefits and disadvantages of being members can't be ascertained.

READ

- Ẹ̀kọ́ Kẹtàdínlógún: Àwọn Ẹgbẹ́ Tàbí Ìmúlẹ, Ẹgbẹ́ Ogboni Ilẹ̀ Yorùbá. Book: Àwọn Ásà Àti Òrìsà Ilẹ̀ Yorùbá by Damọla and Jẹjẹ
- Ogboni Fraternity Cult: rituals, symbols, hand sign, human sacrifice.

Fully Translated and Edited by: Jimoh Taofik Adekunle
 (Jimson Jaat Taofik)
The MAD Writer: Pen Priest
Facebook: Jimoh Taofik Adekunle
Twitter: @jimsonjaat01
Gmail: deskofinsanity96@gmail.com
Phone: 08144510532