Wole Soyinka, The Myth, The Man And The Legacy

A question looming my mind is, what am I - who was born ten year after he was awarded Nobel Prize for Literature - going to write worthy about venerable Kongi?

He is a man whose life, and works, will forever be relevant to human race.

A literary critic, commentator once said, "if ever there was most studied man in Africa,it would be Wole Soyinka." Kongi, Wole Soyinka, or WS (antonomasia for William Shakespear - as their both names share the same first alphabets) refers to no other than Professor Oluwole Akinwande Soyinka.

It is agreed that there are seven Ogun, or in biblical language,there are seven Ogun in one. That can be said of this African dramatist, novel

ist, poet, musician, actor, literary theorist, essayist. That complete, what of Soyinka the political activist, and also the family man, as aforementioned adjectives describe his literary realm only.

Its still remain a question that what would African literature could have been without his virtuoso skills and bravura inputs? This is a man who battled battles and exceled amidst African writers of then,which includes; J.P Clark, Peter Abrahams, Keneth Kaunda, Bola Ige to mention but a few. What of professor of the English language,Professor Achebe, his twin brother.

I emphasis,this is a man who was 'courageous against tyranny' (he disobeyed a direct order of destruction when he was a British soldier; its part 2 were his ordeals during two military regimes in Nigeria),who 'paradox shapes his artistic form,' who is 'steadfast,committed to lofty ideas.

He choose to use knowledge gained through acquisition of Western education without qualms, guilt or apologies.

A traditionalist, he is a displine to his patron deity Ogun. Fẹmi Osofisan said that Soyinka does not just have Ogun as his patron deity, he is himself Ogun incarnate.

THE WORK 

" Lakunle: Why do I stay upon what they say?

I have faith. Faith. Because I have faith.

Oh my Sidi,vow to me your undying love.

And I will scorn the jibes of these bush minds

Who knows no better.

Swear,my woman, swear you will be my wife,and I will stand against the earth ,the heaven and the nine Hells...."

(Lion and the Jewel}

"One other thing I want to briefly point out in this short tribute is the sheer quality of imagination and complexity in Soyinka's works, be they plays, poetry, prose, essays, or theoretical speculations. Lazy critics and those ideologically opposed to Soyinka were in the habit of accusing him of obscrantism,by which they meant he is difficult.' Yes, Soyinka is difficult, I always retorted,but grappling with him is always rewarded with something akin to great discovery at the end - there is always recommend to students to first of all immerse themselves in Soyinka's language before look for anything like meaning in his work.

"He is outstandingly engaged in the three genres of literature - prose, drama and poetry. Anybody with a faint idea of literary scholarship knows full well that writing spectacularly in the three genres of literature as Soyinka has done is no mean achievement. It shows the deep to engagingly navigate all the genres of literature at the creative level and at the same time be actively involved in literary theorising and criticism. "There is no doubt that in spite of whatever negative criticisms heaped on Soyinka's works by critics of African literature, his involvement in the displine has changed the contours of our literature in fundamental ways and given it a stamp of authority."

As studious,or as knowledgeable as Wole Soyinka seem to be Nigerian, nay,African's simile for the Nobel Laureate.

- He is a cousin to the king of Afropop, Fela Anikulapo Kuti

- He was once a soldier

- He is an Octogenarian

- His first play (The Invention) was written in 1957, when he was 23

- He was jailed for 22 months in the days of General Yakubu Gowon (experience documented in his book,The Man Died

- He was declared wanted by General Sani Abasha.

Inspired by Poetess Maryanna Iyere Ehimen 

(c) Jimoh Taofik Adekunle

Jimson Jaat Taofik

Facebook: Jimoh Taofik Adekunle

Twitter: @jimsonjaat01

Gmail: deskofinsanity96@gmail.com

Phone: 08144510532

Wole Soyinka, The Myth, The Man And The Legacy

A question looming my mind is, what am I - who was born ten year after he was awarded Nobel Prize for Literature - going to write worthy about venerable Kongi?

He is a man whose life, and works, will forever be relevant to human race.

A literary critic, commentator once said, "if ever there was most studied man in Africa,it would be Wole Soyinka." Kongi, Wole Soyinka, or WS (antonomasia for William Shakespear - as their both names share the same first alphabets) refers to no other than Professor Oluwole Akinwande Soyinka.

It is agreed that there are seven Ogun, or in biblical language,there are seven Ogun in one. That can be said of this African dramatist, novel
ist, poet, musician, actor, literary theorist, essayist. That complete, what of Soyinka the political activist, and also the family man, as aforementioned adjectives describe his literary realm only.

Its still remain a question that what would African literature could have been without his virtuoso skills and bravura inputs? This is a man who battled battles and exceled amidst African writers of then,which includes; J.P Clark, Peter Abrahams, Keneth Kaunda, Bola Ige to mention but a few. What of professor of the English language,Professor Achebe, his twin brother.

I emphasis,this is a man who was 'courageous against tyranny' (he disobeyed a direct order of destruction when he was a British soldier; its part 2 were his ordeals during two military regimes in Nigeria),who 'paradox shapes his artistic form,' who is 'steadfast,committed to lofty ideas.

He choose to use knowledge gained through acquisition of Western education without qualms, guilt or apologies.

A traditionalist, he is a displine to his patron deity Ogun. Fẹmi Osofisan said that Soyinka does not just have Ogun as his patron deity, he is himself Ogun incarnate.

THE WORK

" Lakunle: Why do I stay upon what they say?
I have faith. Faith. Because I have faith.
Oh my Sidi,vow to me your undying love.
And I will scorn the jibes of these bush minds
Who knows no better.
Swear,my woman, swear you will be my wife,and I will stand against the earth ,the heaven and the nine Hells...."
(Lion and the Jewel}

"One other thing I want to briefly point out in this short tribute is the sheer quality of imagination and complexity in Soyinka's works, be they plays, poetry, prose, essays, or theoretical speculations. Lazy critics and those ideologically opposed to Soyinka were in the habit of accusing him of obscrantism,by which they meant he is difficult.' Yes, Soyinka is difficult, I always retorted,but grappling with him is always rewarded with something akin to great discovery at the end - there is always recommend to students to first of all immerse themselves in Soyinka's language before look for anything like meaning in his work.

"He is outstandingly engaged in the three genres of literature - prose, drama and poetry. Anybody with a faint idea of literary scholarship knows full well that writing spectacularly in the three genres of literature as Soyinka has done is no mean achievement. It shows the deep to engagingly navigate all the genres of literature at the creative level and at the same time be actively involved in literary theorising and criticism. "There is no doubt that in spite of whatever negative criticisms heaped on Soyinka's works by critics of African literature, his involvement in the displine has changed the contours of our literature in fundamental ways and given it a stamp of authority."

As studious,or as knowledgeable as Wole Soyinka seem to be Nigerian, nay,African's simile for the Nobel Laureate.

- He is a cousin to the king of Afropop, Fela Anikulapo Kuti
- He was once a soldier
- He is an Octogenarian
- His first play (The Invention) was written in 1957, when he was 23
- He was jailed for 22 months in the days of General Yakubu Gowon (experience documented in his book,The Man Died
- He was declared wanted by General Sani Abasha.

Inspired by Poetess Maryanna Iyere Ehimen


(c) Jimoh Taofik Adekunle
Jimson Jaat Taofik
Facebook: Jimoh Taofik Adekunle
Twitter: @jimsonjaat01
Gmail

: deskofinsanity96@gmail.com
Phone: 08144510532

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

at01
Gmail: deskofinsanity96@gmail.com
Phone: 08144510532