Wednesday, 10 June 2026

GROWING OLD

*GROWING OLD*

Aging is the most democratic law of existence.


 No throne has ever negotiated with it, no beauty has ever seduced it, no wealth has ever bribed it, and no intelligence has ever escaped it. 


From the silent villages of forgotten men to the glittering cities of emperors and kings, every human being walks steadily toward the same horizon called old age. 


Yet mankind lives strangely—as though time belongs to him permanently, as though tomorrow signed a covenant promising to arrive forever.


Life is astonishingly brief. 


It only appears long because memory stretches moments into stories. 


Yesterday you were ten, standing at the doorway of wonder, looking at the world with innocent eyes. 


Then twenty arrived with ambition and fire. 


Thirty came with responsibility. 


Fifty arrived with reflection.


 Seventy entered quietly like evening sunlight resting upon ancient walls. 


Then eighty, ninety, and eventually the trembling realization that the body which once ran like a river has become slow like a sacred old tree weathered by seasons.


*The tragedy of life is not merely that man grows old; it is that he grows old while still trying to understand what life truly means.*


Time moves with terrifying silence. 


It does not announce its departure with trumpets. 

It leaves quietly. 


One day disappears into another until years become shadows behind us. 


*A child becomes a father before he understands his own father.*


 A young girl becomes a grandmother before she fully understands the fragility of beauty. 


*Human beings spend the first half of life believing they have endless time, and the second half wondering where the time went.*


Then another mystery unfolds before the aging eyes of man: children grow and slowly leave. 


The little hands once held tightly while crossing the road eventually wave goodbye at airports, universities, marriages, and distant cities. 


Some children grow to honour the sacrifices made for them. 

They remember the sleepless nights, the hidden tears, the unpaid dreams their parents buried so they themselves could rise.


 Others, unfortunately, grow into forgetfulness. 


They enjoy the shade of trees they never planted and fail to appreciate the silent suffering that protected them from hunger, shame, and hardship.


*Yet wisdom teaches something deeper: we must not live only for our children alone.*


Human goodness must extend beyond bloodlines. 


*A meaningful life is built not merely by raising sons and daughters, but by helping humanity itself*. 


Sometimes strangers become more grateful than relatives. 


Sometimes those we helped casually remember us longer than those we sacrificed everything for. 


*Therefore kindness must never become a transaction expecting applause; it must become a philosophy of existence.*


Old age is therefore not merely a biological event; it is a philosophical revelation.


It is the final university where life itself becomes the lecturer. 


Wrinkles are not merely marks upon the skin—they are signatures of survival.


 Grey hair is not always weakness—it is often history made visible. 


The slow steps of the elderly are sometimes heavier with wisdom than the fast movements of the young.


There is a sacred intelligence required to grow old honorably.


*To age carelessly is easy.*

*To age wisely is an art.*


The scriptures speak with frightening accuracy when they say that there is a time for everything under heaven.


 A time to build and a time to let go. 

A time to laugh and a time to mourn. 

A time to gather and a time to depart.


The greatest mistake of many people is believing youth is permanent. 


*Because of this illusion, they waste health recklessly, speak carelessly, destroy relationships arrogantly, and poison their spirit with pride, envy, greed, hatred, and unnecessary battles that eventually leave scars deeper than age itself.*


A wise man understands early that every action is an investment into old age.


What we repeatedly do becomes the architect of who we eventually become.


The food we eat today is quietly negotiating with our future body.


The thoughts we entertain are designing the atmosphere of our future mind. 


The bitterness we refuse to release becomes a slow poison within the soul. 


The kindness we practice becomes a pillow for the heart in later years. 


Even the words we speak to others return mysteriously to shape the quality of our own peace.


One of the greatest miracles a human being must learn is the management of people.


 Family members, friends, neighbours, strangers, even those who hurt us or misunderstand us—all become part of the invisible classroom of existence.


*Human beings are difficult creatures carrying invisible wounds, secret fears, silent envies, hidden loneliness, and unspoken disappointments.*


To live among people without wisdom is to invite endless conflict.


As the years advance, another painful truth begins to reveal itself. 


Many of the friends we laughed with disappear gradually into graves, memories, sickness, silence, or distance. 


Some family members who once filled houses with noise and celebration are suddenly absent forever. 


Old photographs begin to contain more dead people than living ones. 


The dining tables that once overflowed with conversations slowly become quieter. 


*Life introduces man to loneliness with brutal patience.*


And with loneliness often comes regret.

Regret for opportunities wasted. 

Regret for pride that destroyed relationships. Regret for time spent chasing vanity while neglecting meaning. 

Regret for not loving enough when people were still alive to receive that love.


*Therefore maturity is not measured by age alone, but by emotional discipline.*


The truly intelligent person learns that not every insult deserves a response, not every disagreement deserves war, and not every enemy deserves hatred. 


Some battles destroy the winner as much as the loser. 


*Peace is one of the highest forms of intelligence.*


Sometimes,  the foolish unprovoked individual in our space and conversation might be the wisest unrecognised human being we wished had known.


As people grow older, they slowly discover that life was never really about accumulation alone.

life is a fellowship, it's a service and an honest harvest of sharing that comes back to the givers in ways they can not begin to imagine.


Houses once worshipped become ordinary walls. Expensive cars eventually become rust and metal. Properties carefully guarded for decades are inherited by others who may neither understand nor value the sacrifices behind them. 


Fashion changes. 

Titles transfer to others. Strength weakens. 

Crowds disappear. 

Applause becomes memory. 


*Much of what humanity kills itself to possess slowly reveals itself as vanity.*


But character remains. Wisdom remains. 

Love remains. 

The impact we leave upon human hearts remains.


*Many elderly people are not broken by age itself but by regret.*


Regret for words never spoken kindly. 

Regret for children never embraced enough. 

Regret for parents neglected. Regret for friendships destroyed by pride. 

Regret for time wasted pursuing things that eventually lost meaning.


This is why every single day must be treated with reverence. 


*We must live consciously, not mechanically.* 


Every sunrise is not merely a repetition of nature but an announcement that another portion of our invisible lifetime has been spent.


To wake up is a privilege.


To breathe is a gift.


To still have the opportunity to correct oneself is mercy.


Aging teaches humanity one terrifying but beautiful truth: life is less about permanence and more about stewardship. 


We are temporary caretakers of breath, opportunities, relationships, knowledge, and moments. 


*Nothing material truly belongs to us forever.*


We merely hold things briefly before time transfers them elsewhere.


The elderly who become beautiful in spirit are usually those who learned this truth early. 


They become softer, calmer, wiser, and less arrogant because they understand how fragile existence truly is. 


They no longer compete foolishly with everyone. 


They begin to value silence, health, peace of mind, meaningful conversations, and the presence of loved ones.


*There is profound dignity in growing old gracefully.*


It is not weakness when the old move slowly. 

Rivers also slow down before reaching the ocean.


And perhaps this is the deepest lesson of aging: human life resembles a glass of water slowly being sipped by time itself. 

Every year takes a portion. Every season empties it gradually until eventually the final drop remains. 


Some spend their water foolishly in hatred, vanity, greed, and recklessness.


 Others use theirs to nourish souls, heal wounds, build wisdom, raise families, pursue truth, and leave light behind them.


In the end, the question is not merely how long one lived, but how deeply one understood life while living.


For old age is not the enemy of man.

Meaninglessness is.


By Barr. Samuel Bature 

Wednesday, 4 September 2024

AFTER AWOLOWO 37TH

đŸ˜±đŸ˜±đŸ˜±"Dr. Omololu Olunloyo, a former Governor of Oyo State under the NPN said “I won’t lie to you, I wasn’t in Awolowo’s Party but I respect him a lot. I would enter his house in Oke Ado and drink beer, enjoyed myself. One day, someone said Baba wanted to see me, I went to him, I said “baba is it true that you want to see me?”, He said, “Omololu yes it is true.”. “I said ‘Baba they won’t vote for you in this Nigeria. You are a truthful person, you are too honest. Nobody will want you to become President.’ Baba replied ‘but should we allow this trend to continue, Omololu?’ I said “it is difficult to stop sir. People want someone that will leave the gate of CBN vault opened, you will lock it. You know commercial banks opened by 8am and closed by 4pm but they don’t leave till 6pm until they balance their books every day, CBN doesn’t balance, they just go home. I know you Baba, you will want CBN to balance every day and send you report. No one will vote for you. This is Nigeria, it is a country of (OLE, )Thieves."

When to be silent

1.  Be silent - in the heat       
     of anger.
2.  Be silent - when you   
     don't have all the  
     facts.
3.  Be silent - when you
     haven't verified the 
     story.
4.   Be silent - if your 
      words will offend a 
      weaker person.
5.  Be silent - when it is 
      time to listen.
6.  Be silent - when you 
     are tempted to make 
     light of holy things.
7.  Be silent - when you 
      are tempted to joke 
      about  sin.
8.  Be silent - if you would 
      be ashamed of your 
      words  later.
9.  Be silent - if your 
      words would convey 
       the wrong 
       impression.
10. Be silent - if the issue 
       is none of your 
       business.
11. Be silent - when you 
       are tempted to tell an  
       outright lie.
12. Be silent - if your 
       words will damage 
       someone  else's 
       reputation.
13. Be silent - if your 
       words will damage a 
       friendship.
14. Be silent - when you 
       are feeling critical.
15. Be silent - if you can't  
      say it without  
      screaming.
16. Be silent - if your 
       words will be a poor 
       reflection of your 
       friends and family.
17. Be silent - if you may   
       have to eat your 
       words later.
18. Be silent - if you have 
       already said it more 
       than one time.
19. Be silent - when you 
       are tempted to flatter 
       a wicked person.
20. Be silent - when you 
       are supposed to be 
       working instead.

*"WHOEVER GUARDS HIS MOUTH AND TONGUE KEEPS HIS SOUL FROM TROUBLES"*

NUGGETS

If sorrow makes us shed tears,faith in the promises of God helps us dry them.

Promise,problem, and provision is a supernatural principle based on the word of God that will give you wells you did not dig,houses you did not build,and vineyards you didn't plant. It will turn your darkest night to golden days,it will fill your driest desert into streams of living water.
A problem is not merely an obstacle that makes it difficult to achieve a desired goal; it is a grain of sand in an oyster whose irritation creates a priceless pearl.
It is never wrong to do the right thing! The Lord knows it all. He knows our sins and our motives. When He ask you why you did not obey Him,He is looking for a repentant heart ,not an excuse for your rebellion. If you refuse to acknowledge your mistake at the appointed time, you will go from problem to problem, never reaching your divine destiny.(PS 51:11) "do not cast me away from Your presence and do not take Your Holy Spirit from me"
How you conduct yourself in the problem determines how long you stay in the problem.(1sam 15:22-23) "does that Lord delight in burnt offerings and sacrifices as much as in obeying the voice of the Lord? To obey is better than sacrifice, and to heed is better than the fat of rams.For rebellion is like the sin of divination, and arrogance like the evil of idolatry. Because you have rejected the word of the LORD,he has rejected you as king" NIV.

"Blessed is the man who walks  not in the counsel of the ungodly, nor stand in the path of sinners,nor sits in the seat of the scornful; but his delight is in the law of the Lord, and in His law he meditates day and night. He shall be like a tree planted by the rivers of water,that brings forth its fruit in its season, whose leaf also shall not wither;and whatever he does shall prosper" (PS 1:1-3)NIV
"Success is the ability to go from failure to failure without losing your enthusiasm" Winston Churchill.

"Trouble does not develop character; trouble reveals character. "

AROKO

*In Yoruba culture, AROKO is a non-verbal semiotic system of communication.*

For Example, Sending a broom to someone means - you no longer want to see them in your house.

PÁKÒ (chewing stick)
When you receive a chewing stick from an opposite sex, hmmm... It means "I LOVE YOU"

ỌSÀN (Orange)
When you receive an orange from someone, maybe sent through somebody else, it means I am pleased with you. It could also mean I love you.

ÌYARUN/ÒÒYÀ (comb)
A comb is used ordinarily for combing hair, I.e for separation of tangled hair.

This phenomenon is transfered in coded Yoruba ÀrokĂČ. Sending a comb to someone far away means separation or ending Of friendship or love affair.

áșžNÍ (mat)
The sending of a piece of mat raffia especially of ore type is an indication that someone is sick in the household of the receiver and such a person is very lean.

Ọ̀JÁ/GBÀJÁ
Receiving some part of cloth used to tie Baby means the pregnant woman you left home hassuccessfully put to bed

IGBÁ ÒFÌFO (An empty Calabash)
When a king receives an empty Calabash, parrot egg or skull.

It means  the people are no longer pleased with him, he should commit suicide.

OWÓ áșžYỌ (cowrie shells)
OwĂł áșčyọ is an object widely used to indicate many things in different Ă rokĂČ, depending on the packaging and their number.

A cowrie shell with a string attached to it is a sign of bad thing or that unfavorable thing happened.
Two cowries shells tied together facing each other sent to a party or another group means we are in agreement with you or your view, there is harmony. 

But when the two shells are tied backing each other, it means disagreement, it means discord.

symbolizes rejection and unfavorable message. 

Traditionally, the Yoruba abhor the giving of things in three (3). 

Three in Yoruba numerology is confusing.

Six cowries tied together in 3 pairs, it is an expresion of emotion.

áșž̀fĂ  (6) is symbolic in Yoruba numerology, it Means attraction. 

áșž̀fĂ  lĂł nĂ­ kĂ­áșč fĂ  mĂ­ mọ́ra (It is six that says draw me closer). 

So this ÀrokĂČ means the sender is longing to see the receiver. Or simply put, it means I MISS YOU.

ÌRÙKáșž̀Ráșž̀ (flywhisk/horsetail)
Sending of Irukere - flywhisk and cowrie shells from one monarch to Another is a request for agreement or solidarity or farewell.

ÌBỌN/áșž̀TÙ (Gun or gunpowder)
Gun or gunpowder is a communication means between states or towns to express a conflict or war.
It tells the receiving town or village to prepare for an imminent war with the sender.

IYỌ̀ (salt)
Salt or honey is sent in opposite meaning to gunpowder. It means peace, harmony and solidarity between the two towns or parties.

Sending both sword and salt to another party in an unresolved issue means the receiver should choose between war and peace.

*#Copied*

Monday Lines (1)Ilorin and Dan Fodio's deadstockMonday Lines (1)Ilorin and Dan Fodio's deadstockBy Lasisi Olagunju

(Published in the Nigerian Tribune on Monday,  15 July, 2024)

Justice Ibrahim Kolapo Gambari, JCA became the Emir of Ilorin in August 1995 and decreed the 'Kolapo' in his name abolished. He said he should thenceforth be known and called Alhaji Ibrahim Sulu-Gambari; all former documents remain valid. He gave no reason for his decision but not a few of us thought it was his way of hiding the Yoruba content in the bloodstream of the House of Shehu Alimi, his Fulani roots. When Emir Ibrahim Sulu-Gambari took that unusual, surprising step, little did he know that the day would come when his aunt, Hajia Maryam, married to a king of Kano, and her sons would suffer discrimination and be tagged 'Yoruba'.

It is the way of toads to detour into any available crater whenever it discovers it can no longer find its way to the stream. The chairman of the New Nigeria People's Party (NNPP) in Kano State, Hashim Dungurawa, a few days ago addressed journalists in Kano and alleged that President Bola Tinubu was working hard to impose the deposed 15th emir of Kano, Aminu Ado Bayero, on the emirate because he shared same Yoruba background with the president. “If the President thinks he will use a few of his kinsmen in Kano and the alleged Bayero’s Yoruba lineage to continue to keep the deposed Emir Aminu Ado Bayero in the state, let him wait for 2027, we will show him that those people will not help him,” Dungurawa warned. When you heard his threats about 2027, you would think that Kano votes mattered in 2023. The votes were like rain water; they were surplus but they were wasted, unhelpful, unuseful to the person they were cast for. The same will happen in 2027.

The Kano NNPP man who spoke is not a lone wolf. He is a member of a preening pack that think themselves special and others of lesser breed. I understand what he voiced out has been in the whispering lips of the sands and boulders of Kano even before the emirship crisis unfolded. They call the deposed emir “son of the Yoruba woman.”

Around here, a child does not claim his father's compound and disclaim his mother's homestead. Aminu Ado Bayero is a grandson of the 8th emir of Ilorin; Aminu's mother was a sister to the mother of the incumbent Ilorin emir. Ordinarily, this long line of Fulani ancestry should be a plus for whoever has it in the Fulani north, but in the peculiar politics of our feudal Nigeria, the Ilorin ruling family would only be recognized as 'northern' if they knew their limits. I hope they know now that they are fringe elements and fringe elements can never be allowed to dip their hands into the main bowl of the house.

Hashim Dungurawa, the NNPP chief who said loudly what was being said in whispers, is even said not to be a Fulani himself. He is said to be Hausa - the original owners of Kano before the Dan Fodio Jihad threw them into the sea of the barren street. Did you notice the irony here?

There is no 'pure' blood anywhere. It is 201 years this year that Afonja lost his ancestral throne of Ilorin to the children of Sheikh Alimi, his spiritual adviser and friend. In those two centuries, the children of Alimi, from generation to generation, have remained Fulani only by name, history and ancestry. Mohammodu Odolaye Aremu was a Dadakuada musical artiste of Ilorin ancestry. He died in 1997. He expended a great deal of his career years effusively singing the cultural and political histories of his city of birth for the careful to note and ponder on. Emir Mohammed Sulu-Gambari reigned in Ilorin from 1959 to 1992. He was the father of the present Emir Ibrahim Gambari. Odolaye waxed a record for the grand old man chanting his orĂ­kĂŹ. He serenaded him "Alabi ÒpĂł mo gbĂĄdĂčn oko mi ojo/ SĂșlĂș Oba gbogbo wa nĂ­ Ilorin...(Alabi Opo, I enjoy my lord / Sulu, our king in Ilorin). 'Alabi' is a personal Yoruba orĂ­kĂŹ; the 'Opo' that follows it is the lineage panegyric (orĂ­kĂŹ orĂ­lĂš). That lineage is ÒpĂłmĂșlĂ©rĂł, the nearest English translation is ‘mainframe’. That is a lineage that feeds stubborn wine to stubborn child and proceeds to send that recalcitrant, drunk child to war. They proudly say they did it to Afonja who went to war never to come back:

ÒpĂł tĂ­ ĂČ gborĂ n, e kojĂș Ăš sĂ­nĂĄ

InĂĄ tĂ­ ĂČ gborĂ n, e kojĂș Ăš sĂłmi

Omi tĂ­ ĂČ gborĂ n, baba wa nĂ­ ĂĄ fi pon'tĂ­

OtĂ­ tĂ­ ĂČ gborĂ n, e f'Ăłmo lĂ­le mu

Omo lĂ­le tĂ­ ĂČ gborĂ n, e rĂĄn an rojĂș Ogun

SebĂ­ Ogun nĂĄĂ  l'ÀfĂČnjĂĄ lo tĂ­ ĂČ fi padĂ  wĂĄlĂ© mĂł

Omo kĂškĂ© ta dĂ­dĂčn, aso lĂšdĂŹdĂŹ ĂšnĂŹyĂ n.

Emir Mohammed Sulu-Gambari was alive when Odolaye waxed his record and called him Alabi Opo. The emir did not ask the bard to shut up and did not say he wasn't what he was called. He valued and enjoyed the Yoruba content of his existence so much that his children remained valued additions to the cultural assets of the land they inherited while maintaining their links to their paternal ancestors.

It is interesting that people who lost their 'critical' voices in the eight years of Muhammadu Buhari's ruinous reign are now raising their chords. And, Tinubu, because he is a Yoruba man, is the whipping boy for the years of the Buhari locust. What they do with the successor to their Bayajidda II is what the Germans call "den Hund vor dem Löwen schlagen" - beat a dog before/for a lion. They think their throats should be the only expressway to heaven. Dungurawa's snide broadside to the Yoruba was vilely divisive, provocative and unfortunate but his Kano and Ilorin victims must thank him (and his masters) for waking them up. They (the victims), at least, should be aware now that the butterfly may be winged and fly like a bird, but it is not a bird and won't be allowed to enjoy bird privileges. It will be interesting to know how ex-emir Aminu, his brothers and sisters in Kano and their uncles in Ilorin took the statement from those they thought were their kinsmen- the authorities in Kano.

It is very interesting that for the Fulani North, because of the throne of Kano, Ilorin is no longer a Fulani town. God is great. But I commend them. It is always good to drop whatever is not yours no matter how long you've held on to it. Ilorin did not start as a settlement of the Fulani; the emirate there is a progeny of conquest. It is a victim of the characteristic Yoruba blind-fight for thrones. They fought and shredded their velvet, the Fulani picked it up and from it sewed an empire. The modern version of how 19th century Yoruba treated their heritage is what you see in Kano and Sokoto today. My friend in Kaduna told me that in Sokoto and Kano after the last elections, deposition of kings was the sole slogan: "Sabon Gwamna, Sabon Sarki" (new governor, new king). And they are working hard at it. That was the Yoruba misadventure that delivered Ilorin to Fulani forces in 1823/24.

There is an irony in some Kano people calling a prince or princess from Ilorin an outsider. The founder of Ilorin emirate, Sheikh Al-Salih (alias Shehu Alimi), was a Fulani who hailed from Tankara in present Niger Republic. It was from there he came to school in Bunza, present Kebbi State in today's Nigeria. Just like him, Uthman Dan Fodio, the founder of the Sokoto caliphate, and by extension the emirate of Kano, was born in Maratta in the Tahoua region of today's Niger Republic. An account said Alimi was a contemporary of Uthman Dan Fodio with Jibril bin Umar as their common teacher. But history did not say Alimi started out as a jihadist in the mould of Dan Fodio. He was a simple preacher and itinerant spiritualist who hawked his knowledge and power from one Yoruba town to the other. He was in Old Oyo, Iseyin, Ogbomoso and Kuwo before Afonja, a prince of Oyo, invited him to Ilorin in aid of his independence (rebellion) against his lord, the Alaafin. The rest is well recorded by history.

The more you read Ilorin's well-documented history, the more you understand the tapestry of its ethnic configuration. There are tomes of materials available to the patient who is also curious to know. There is Ahmad b. Abi's 'Talifakhbar al qurun min Umara ' balad Ilurin' (1912) with its critique by H. O. Danmole (1984). There is H.B. Hermon-Hodge's 'Gazetteer of Ilorin Province' (1929). There is H. O. Danmole and Toyin Falola's 'The Documentation of Ilorin by Samuel Ojo Bada'. There is J.A. Atanda's 'The Fulani Jihad and the Collapse of the Old Oyo Empire'. There is also Stefan Reichmuth's 'Imam Umaru's Account of the Origins of the Ilorin Emirate' (1993); and then, Ann O'Hear's 'Elite Slaves in Ilorin in the 19th and 20th Centuries' (2006). There are many more from local historians here and there.

Ilorin has the enviable luck of being a melting pot for all races, "tribes and tongues". You find there people who would proudly say their ancestors were Fulani or Hausa or Kanuri or Dendi, Nupe, Baruba, Wangara, even Arabs. Yet, they are all 'Yoruba' today and they are proud to speak the language. You want to ask why the conqueror speaks the language of the conquered? It is because the Yoruba gene is very resistant to assimilation; the conquerors only got the throne, the soul refused to stay in their pouch. The Yoruba culture does what dams do to their surrounding environment. Their backwaters fester and consume their catchment areas. It is arguably the only African culture that survived slavery outside Africa. Go to Brazil, to Cuba and Trinidad and Tobago, Saint Lucia, Guyana, Haiti, Jamaica, about 200 years after slavery, descendants of Yoruba slaves there proudly raise the banner of their fathers. That is the case with the essential Yoruba-Ilorin.

While politicians in Kano are busy making identity nooses to hang their opponents, their street is dead drunk with tears of hunger and want. But the people rarely matter in matters like this. They won't ever revolt; re-vote of their tormentors is what they will do. So, I have no dog in the bitter contest for the throne of Kano. The same should be our reaction to the machete attacks on the traditional powers and privileges of the Sultan of Sokoto by the state governor. At best, I watch events in those places the way I watched Sunday's epic final of Euro 2024 football match between England and Spain. The Game of Thrones in the Fulani north, from Kano to Sokoto, is therefore, to me, entertainment. We run commentaries such as this only because, as the Yoruba say, it is always good to show the goopy snail that its eyes are caked with mucus.

Krishna Udayasankar, Singapore-based Indian writer and author of '3' - a novel on the founding of Singapore, believes that "no empire lasts forever, no dynasty continues unbroken" How is the Kano kingship crisis going to end for the ruling class in northern Nigeria? When you combine what is happening in that city with the simmering volcano in Sokoto, would you be wrong if you say the signs portend sundown for the elaborate empire built by Dan Fodio in the first decade of the 19th century? No intervention can save that empire from itself. Maybe that elaborate realm has to die for Nigeria to live and thrive.

While the battle for thrones rages on, the Dan Fodio clan got a whole ministry from Tinubu last week. The president called it the Ministry of Livestock Development. I heard their elites' happy footfalls. Who told the Fulbe that their problem would be over with a special ministry for their cows? Something tells me they know too that they are only interested in the billions that will be pumped into that loss centre. My dictionary says the opposite of livestock is deadstock. Something tells me that is the fruit from that luxuriant tree unless they change their ways. But they won't change. For them, it is already past midnight.

 

...
By Lasisi Olagunju 

(Published in the Nigerian Tribune on Monday,  15 July, 2024)

Justice Ibrahim Kolapo Gambari, JCA became the Emir of Ilorin in August 1995 and decreed the 'Kolapo' in his name abolished. He said he should thenceforth be known and called Alhaji Ibrahim Sulu-Gambari; all former documents remain valid. He gave no reason for his decision but not a few of us thought it was his way of hiding the Yoruba content in the bloodstream of the House of Shehu Alimi, his Fulani roots. When Emir Ibrahim Sulu-Gambari took that unusual, surprising step, little did he know that the day would come when his aunt, Hajia Maryam, married to a king of Kano, and her sons would suffer discrimination and be tagged 'Yoruba'.

It is the way of toads to detour into any available crater whenever it discovers it can no longer find its way to the stream. The chairman of the New Nigeria People's Party (NNPP) in Kano State, Hashim Dungurawa, a few days ago addressed journalists in Kano and alleged that President Bola Tinubu was working hard to impose the deposed 15th emir of Kano, Aminu Ado Bayero, on the emirate because he shared same Yoruba background with the president. “If the President thinks he will use a few of his kinsmen in Kano and the alleged Bayero’s Yoruba lineage to continue to keep the deposed Emir Aminu Ado Bayero in the state, let him wait for 2027, we will show him that those people will not help him,” Dungurawa warned. When you heard his threats about 2027, you would think that Kano votes mattered in 2023. The votes were like rain water; they were surplus but they were wasted, unhelpful, unuseful to the person they were cast for. The same will happen in 2027.

The Kano NNPP man who spoke is not a lone wolf. He is a member of a preening pack that think themselves special and others of lesser breed. I understand what he voiced out has been in the whispering lips of the sands and boulders of Kano even before the emirship crisis unfolded. They call the deposed emir “son of the Yoruba woman.”

Around here, a child does not claim his father's compound and disclaim his mother's homestead. Aminu Ado Bayero is a grandson of the 8th emir of Ilorin; Aminu's mother was a sister to the mother of the incumbent Ilorin emir. Ordinarily, this long line of Fulani ancestry should be a plus for whoever has it in the Fulani north, but in the peculiar politics of our feudal Nigeria, the Ilorin ruling family would only be recognized as 'northern' if they knew their limits. I hope they know now that they are fringe elements and fringe elements can never be allowed to dip their hands into the main bowl of the house.

Hashim Dungurawa, the NNPP chief who said loudly what was being said in whispers, is even said not to be a Fulani himself. He is said to be Hausa - the original owners of Kano before the Dan Fodio Jihad threw them into the sea of the barren street. Did you notice the irony here?

There is no 'pure' blood anywhere. It is 201 years this year that Afonja lost his ancestral throne of Ilorin to the children of Sheikh Alimi, his spiritual adviser and friend. In those two centuries, the children of Alimi, from generation to generation, have remained Fulani only by name, history and ancestry. Mohammodu Odolaye Aremu was a Dadakuada musical artiste of Ilorin ancestry. He died in 1997. He expended a great deal of his career years effusively singing the cultural and political histories of his city of birth for the careful to note and ponder on. Emir Mohammed Sulu-Gambari reigned in Ilorin from 1959 to 1992. He was the father of the present Emir Ibrahim Gambari. Odolaye waxed a record for the grand old man chanting his orĂ­kĂŹ. He serenaded him "Alabi ÒpĂł mo gbĂĄdĂčn oko mi ojo/ SĂșlĂș Oba gbogbo wa nĂ­ Ilorin...(Alabi Opo, I enjoy my lord / Sulu, our king in Ilorin). 'Alabi' is a personal Yoruba orĂ­kĂŹ; the 'Opo' that follows it is the lineage panegyric (orĂ­kĂŹ orĂ­lĂš). That lineage is ÒpĂłmĂșlĂ©rĂł, the nearest English translation is ‘mainframe’. That is a lineage that feeds stubborn wine to stubborn child and proceeds to send that recalcitrant, drunk child to war. They proudly say they did it to Afonja who went to war never to come back:

ÒpĂł tĂ­ ĂČ gborĂ n, e kojĂș Ăš sĂ­nĂĄ

InĂĄ tĂ­ ĂČ gborĂ n, e kojĂș Ăš sĂłmi

Omi tĂ­ ĂČ gborĂ n, baba wa nĂ­ ĂĄ fi pon'tĂ­

OtĂ­ tĂ­ ĂČ gborĂ n, e f'Ăłmo lĂ­le mu

Omo lĂ­le tĂ­ ĂČ gborĂ n, e rĂĄn an rojĂș Ogun

SebĂ­ Ogun nĂĄĂ  l'ÀfĂČnjĂĄ lo tĂ­ ĂČ fi padĂ  wĂĄlĂ© mĂł

Omo kĂškĂ© ta dĂ­dĂčn, aso lĂšdĂŹdĂŹ ĂšnĂŹyĂ n.

Emir Mohammed Sulu-Gambari was alive when Odolaye waxed his record and called him Alabi Opo. The emir did not ask the bard to shut up and did not say he wasn't what he was called. He valued and enjoyed the Yoruba content of his existence so much that his children remained valued additions to the cultural assets of the land they inherited while maintaining their links to their paternal ancestors.

It is interesting that people who lost their 'critical' voices in the eight years of Muhammadu Buhari's ruinous reign are now raising their chords. And, Tinubu, because he is a Yoruba man, is the whipping boy for the years of the Buhari locust. What they do with the successor to their Bayajidda II is what the Germans call "den Hund vor dem Löwen schlagen" - beat a dog before/for a lion. They think their throats should be the only expressway to heaven. Dungurawa's snide broadside to the Yoruba was vilely divisive, provocative and unfortunate but his Kano and Ilorin victims must thank him (and his masters) for waking them up. They (the victims), at least, should be aware now that the butterfly may be winged and fly like a bird, but it is not a bird and won't be allowed to enjoy bird privileges. It will be interesting to know how ex-emir Aminu, his brothers and sisters in Kano and their uncles in Ilorin took the statement from those they thought were their kinsmen- the authorities in Kano.

It is very interesting that for the Fulani North, because of the throne of Kano, Ilorin is no longer a Fulani town. God is great. But I commend them. It is always good to drop whatever is not yours no matter how long you've held on to it. Ilorin did not start as a settlement of the Fulani; the emirate there is a progeny of conquest. It is a victim of the characteristic Yoruba blind-fight for thrones. They fought and shredded their velvet, the Fulani picked it up and from it sewed an empire. The modern version of how 19th century Yoruba treated their heritage is what you see in Kano and Sokoto today. My friend in Kaduna told me that in Sokoto and Kano after the last elections, deposition of kings was the sole slogan: "Sabon Gwamna, Sabon Sarki" (new governor, new king). And they are working hard at it. That was the Yoruba misadventure that delivered Ilorin to Fulani forces in 1823/24.

There is an irony in some Kano people calling a prince or princess from Ilorin an outsider. The founder of Ilorin emirate, Sheikh Al-Salih (alias Shehu Alimi), was a Fulani who hailed from Tankara in present Niger Republic. It was from there he came to school in Bunza, present Kebbi State in today's Nigeria. Just like him, Uthman Dan Fodio, the founder of the Sokoto caliphate, and by extension the emirate of Kano, was born in Maratta in the Tahoua region of today's Niger Republic. An account said Alimi was a contemporary of Uthman Dan Fodio with Jibril bin Umar as their common teacher. But history did not say Alimi started out as a jihadist in the mould of Dan Fodio. He was a simple preacher and itinerant spiritualist who hawked his knowledge and power from one Yoruba town to the other. He was in Old Oyo, Iseyin, Ogbomoso and Kuwo before Afonja, a prince of Oyo, invited him to Ilorin in aid of his independence (rebellion) against his lord, the Alaafin. The rest is well recorded by history.

The more you read Ilorin's well-documented history, the more you understand the tapestry of its ethnic configuration. There are tomes of materials available to the patient who is also curious to know. There is Ahmad b. Abi's 'Talifakhbar al qurun min Umara ' balad Ilurin' (1912) with its critique by H. O. Danmole (1984). There is H.B. Hermon-Hodge's 'Gazetteer of Ilorin Province' (1929). There is H. O. Danmole and Toyin Falola's 'The Documentation of Ilorin by Samuel Ojo Bada'. There is J.A. Atanda's 'The Fulani Jihad and the Collapse of the Old Oyo Empire'. There is also Stefan Reichmuth's 'Imam Umaru's Account of the Origins of the Ilorin Emirate' (1993); and then, Ann O'Hear's 'Elite Slaves in Ilorin in the 19th and 20th Centuries' (2006). There are many more from local historians here and there.

Ilorin has the enviable luck of being a melting pot for all races, "tribes and tongues". You find there people who would proudly say their ancestors were Fulani or Hausa or Kanuri or Dendi, Nupe, Baruba, Wangara, even Arabs. Yet, they are all 'Yoruba' today and they are proud to speak the language. You want to ask why the conqueror speaks the language of the conquered? It is because the Yoruba gene is very resistant to assimilation; the conquerors only got the throne, the soul refused to stay in their pouch. The Yoruba culture does what dams do to their surrounding environment. Their backwaters fester and consume their catchment areas. It is arguably the only African culture that survived slavery outside Africa. Go to Brazil, to Cuba and Trinidad and Tobago, Saint Lucia, Guyana, Haiti, Jamaica, about 200 years after slavery, descendants of Yoruba slaves there proudly raise the banner of their fathers. That is the case with the essential Yoruba-Ilorin.

While politicians in Kano are busy making identity nooses to hang their opponents, their street is dead drunk with tears of hunger and want. But the people rarely matter in matters like this. They won't ever revolt; re-vote of their tormentors is what they will do. So, I have no dog in the bitter contest for the throne of Kano. The same should be our reaction to the machete attacks on the traditional powers and privileges of the Sultan of Sokoto by the state governor. At best, I watch events in those places the way I watched Sunday's epic final of Euro 2024 football match between England and Spain. The Game of Thrones in the Fulani north, from Kano to Sokoto, is therefore, to me, entertainment. We run commentaries such as this only because, as the Yoruba say, it is always good to show the goopy snail that its eyes are caked with mucus.

Krishna Udayasankar, Singapore-based Indian writer and author of '3' - a novel on the founding of Singapore, believes that "no empire lasts forever, no dynasty continues unbroken" How is the Kano kingship crisis going to end for the ruling class in northern Nigeria? When you combine what is happening in that city with the simmering volcano in Sokoto, would you be wrong if you say the signs portend sundown for the elaborate empire built by Dan Fodio in the first decade of the 19th century? No intervention can save that empire from itself. Maybe that elaborate realm has to die for Nigeria to live and thrive.

While the battle for thrones rages on, the Dan Fodio clan got a whole ministry from Tinubu last week. The president called it the Ministry of Livestock Development. I heard their elites' happy footfalls. Who told the Fulbe that their problem would be over with a special ministry for their cows? Something tells me they know too that they are only interested in the billions that will be pumped into that loss centre. My dictionary says the opposite of livestock is deadstock. Something tells me that is the fruit from that luxuriant tree unless they change their ways. But they won't change. For them, it is already past midnight.

 

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AWUJALE’S REIGN & GOD’S FAITHFULNESS**INSIDE STORY OF THE FAILED DEPOSITION PLOT*ByDr. SaintApril 25th, 2024


If not that God’s faithfulness was involved, the reign of Alaiyeluwa Oba Dr. S. K  Adetona, Awujale and Paramount ruler of Ijebuland,* during the second republic in Ogun State, would had become history forty years ago.

According to the Ogbagba II himself, *“when considers the threat and politically induced plot to depose me in 1981, the victory is the highest testimony of my reign.”*

During this travail, the Almighty Kingmaker himself was in action intervening to surmount the tumoil of snares plotted against my reign through the whims and caprices of the government of Chief Olabisi Onabanjo of the Second Republic...says Alaiyeluwa.

But funny enough, the shock of the travail was how Onabanjo allowed himself to be used against his own childhood peer! Chief Olabisi Onabanjo and Oba Adetona were knowingly best of friends in all facets of relatioship. The duo were prides of Ijebu heritage before the dirty politics and power intoxication crept in to ridicle the Ijebu royal heritage.

Chief Onabanjo and Awujale were so closed to the extent that Onabanjo used to stop at Igbeba first whenever he returned to Ijebu-Ode from his travels, before going to his house. They were the types Ijebu people describe as *“Awon Ore Kori Kosun*”

When Onabanjo sometimes fell ill and needed to be transfered abroad for swift medical intervention, it was Awujale who secured the flat of Afolabi Kuku for his stay in United kingdom and arranged for his hospitality.

According to the history, the bond was so strong to the extent that Awujale was said to be partly instrumental to the emergence of Onabanjo as UPN candidate prior to 1979 election. 

It must be recalled that Awolowo’s choice during this 1979 pre-election time was *Chief Jonathan Odebiyi* from YEWA, who was an unwavering disciple of Awo’s mandate. Odebiyi was a strong politician beginning from the inaguration of Action group in 1951. He was Minister of Education 1957, Minister of Finance in 1959, and later the leader of opposition in 1963 Western house of Assembly. So, Awo believed he was a good market for the party.

Meanwhile, the capital of the newly created Ogun State can’t go to Egba and likewise the first governor, this insinution propelled many Ijebu political power brokers to conspire to change the paradigm, and eventually influenced the ascension of an Ijebu man, Chief Olabisi Onabanjo, as UPN flag bearer with which he contested against *Chief Toye Coker, SAN,* of NPN who was also from Egba.

Chief Olabisi Onabanjo was truly a genuine lover of masses, but eventually allowed politics to destroy his good relationship with Awujale when he became governor in 1979.

Even, Onabanjo himself testified in his memoir that Awujale supported his aspiration and gave him campaign contributions on the ground of cordial relationship and not as a support to his political lineage, the Awo’s group.

Some analysts preempted the disloyalty of Awujale to Awolowo to be the relationship between Awujale and Akintola’s daughter who was a very active participant in the crisis of the western region. 

Modele was a beautiful, graceful, brainy and ebullient daughter of Akintola. It was not hidden that His Majesty Awujale had a personal relationship with her, with proposal to tie knot with her. But because Awujale was more closed to Akintola, many in Awo’s camp were uncomfortable about the relationship. 

Meanwhile, another school of thought about the disaffection between Awujale and Awolowo had been traced back to Western region era when Akintola was the Premier. It was recorded that Chief Okunowo, an Awujale Chief, got an award of a federal government contract for importation of pipes. 

While the entire Ijebuland was excited for this great feat, news later filtered out that Awolowo had written to federal government to cancel the contract for the promotion of local manufacture, been the Minister of Finance whose one of the agencies under his superintendence was the Customs and Excise Department.

As a minister, Awolowo’s position was the preference for local productions rather than to import, and consequently the contract got canceled and Chief Okunowo got incensed.

Awolowo also imposed an additional excise duty on tyres and inner tube parts which affected the planning to open a bicycle and inner tubes factory in Ijebu-Ode, and making the Ijebu tyre business no longer competitive.

In lieu of this, there were dissatisfactions against Awo in Ijebu and people took sides, but Awujale stood in support of his Chief, Okunowo, who had been his support since his ascension since 1960 as Awujale.

Running up to 1979 election, Awujale’s support for Onabanjo was not because of Awo. But when Onabanjo grown to become powerful instrument in Awo’s cabinet, his relationship with Awujale later brewed a cat and mouse type.

Thereafter, political gimnicks set in, and the first salvo Onabanjo fired at Awujale was when it’s the time to expand the National Council of State. Under the 1979 Constitution, a person appointed by a State’s Council of Chiefs “from among themselves” was a member of the Council. Awujale expected the Ogun State Council of Chiefs to nominate one of its members. The Council was therefore surprised when the Governor unilaterally selected a relatively junior Oba to represent Ogun State.

Having considered the drama to be the script of Awolowo, Awujale picked his pen and wrote to the Governor resigning from the activities of the Council. The Governor responded that His Majesty should withdraw his letter of resignation. As His Majesty refused, clouds began to gather!

As it further unfolded, it appeared proxy war had started between the powerful dictates. It got to a point that His Excellency informed the Chief Imam of Ijebu Ode of his intention to attend Jumat prayers at Ijebu Ode Central Mosque. Awujale in retarliation reportedly foiled the governor’s plan  to come to Ijebu Ode Central mosque.

It was with shock that Onabanjo read the letter asking him not to come to the mosque. Though the letter was signed by the mosque leadership, Onabanjo clearly saw the invisible signature of Awujale on the document.

At this juncture, Onabanjo needed to exercise his political power so as to advance his political career in Awo’s cacaus.  In the course of this rift, Awujale travelled to London without government aporoval. Onabanjo explored this breach of law to play back on Awujale. Upon all, the Ogbagba II did not honour governor’s orders.

As a result of this, the plot got thicker and on November 23rd, 1981, barely a year in office as governor, Onabanjo got Awujale suspended from the throne. What a disastrous decision?

Let it be cleared that Awujale was only suspended and not deposed. Meanwhile, the intelligent Awujale was not perturbed by the suspension, what gave him shock was the alleged conspiracy amongst the Ijebu Ode Chiefs and Elders with the government to refill the throne with glaring interest amongst them. 

In a proactive reaction, Awujale swiftly approached Court to challenge the decision of Ogun state government that suspended him from office, and asked the federal appellate court to prevent the Ogun state government from installing a new Awujale until the legal challenge of his suspension from office was finally disposed by the court. The prayers were all granted.

In the heat of this unfolding episode, the desire of the state government to resolve the issue very quickly in its favour and install a new Awujale did not materialize because the Awujale was up to the task. Meanwhile, the government of Bisi Onabanjo which had started searching for a candidate to fill the vacancy that did not exist would have gone further to install a pretender friend to the throne.

It was alleged that Otunba Tunwase, who later became the Olori Omo Oba of Ijebu, was interested in having the Awujale removed in order to have the high traditional office given to him. He was reportedly and allegedly caught in the mischieve plot with Olisa of Ijebu Ode who statutorily remains the head of kingmakers. And that was the origin of the feud between Awujale and Tunwase. 

While Awujale was in court challenging his suspension, Chief Olisa had conspired to conferred Chieftaincy title on Subomi Balogun, the incident which had never happened before in the history of Olisa.

Without Awujale consent, it was said Subomi Balogun was conferred with the title *Otunba Tunwase* by Olisa. It was the alleged betrayal of the then Olisa that ensued Awujale’s hatred  against Olisa throne. This reaction further prompted the Awujale’s advertorial in December, 1982.

While Awujale was contesting his suspension in court, he was also tackling the betrayals whose mision was for the judgement to favour the government. Hence, the matter was dragged on for about four years in the court of law. 

As God would have it, an unexpected military coup led by General Buhari occurred on December 31, 1983. The military coup changed the whole picture of events and upset whatever plans the government of Ogun state had in its deposition efforts on the Awujale. 

So, the issue became an unresolved albatross that the Ogun state military governor inherited. The case had to be settled as early as possible because Buhari/Idiagbon’s military junta’s policy was to abandon the politicians and rule the country by relating with the traditional rulers.

Eventually, Justice Kolawole presided over the case in May 1984 and the court’s final judgment was that the Awujale of Ijebuland should be reinstated to his position as the Awujale of Ijebuland who was installed in 1960. 

In lieu of this victory, Gen. Diya authoritatively called on all Ijebu people to ceremoniously receive Awujale at the palace for the renewed mandate celebration. But the quick question is where would the traitors hide their faces? That was the origin of reconciliation between Awujale and his betrayals.

After a severe storm comes some atmospheric tranquility. Some amicable reconciliation between Chief Bisi Onabanjo and the Awujale was arranged by people of goodwill so that Chief Onabanjo could regain some spiritual and psychological repose in Ijebu-Ode since he was a native of the town.

The reconciliation was assigned to the ex-president, ex-General; Chief Olusegun Obasanjo by people of goodwill, the same person who was denied on Monday October 1 , 1979, by Onabanjo the receptional and joyous public parade which the people of Owu had planned to welcome Obasanjo home after transferring political power to Alhaji Shagari in Lagos.

This was a shame which defies common sense and decency. By the time Obasanjo’s plea was concluded, Chief Onabanjo had no choice other than to rise and prostrate flat to ask for the forgiveness of the Kabiyesi. And that marked the end of the plot to depose Awujale.

Kabiyesi, Oba Awujale, ki Ade pe l’ori, ki bata pe l’ese, Oba to ju Oba lo, Ogbagba a gba ote w’ole, Kaaaabiyesi, ee pe fun gbogbo Ijebu. You are a graceful royal father, divinely ordained for the progressive course of Ijebu Heritage.

*HAPPY CELEBRATION*

This story teaches never to betray your loyal friend.