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

😱😱😱"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 Àrokò. Sending a comb to someone far away means separation or ending Of friendship or love affair.

ẸNÍ (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 ẸYỌ (cowrie shells)
Owó ẹyọ is an object widely used to indicate many things in different àrokò, 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.

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

Ẹ̀fà ló ní kíẹ fà mí mọ́ra (It is six that says draw me closer). 

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

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

ÌBỌN/Ẹ̀TÙ (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 oríkì. He serenaded him "Alabi Òpó mo gbádùn oko mi ojo/ Súlú Oba gbogbo wa ní Ilorin...(Alabi Opo, I enjoy my lord / Sulu, our king in Ilorin). 'Alabi' is a personal Yoruba oríkì; the 'Opo' that follows it is the lineage panegyric (oríkì orílè). That lineage is Òpómúléró, 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:

Òpó tí ò gboràn, e kojú è síná

Iná tí ò gboràn, e kojú è sómi

Omi tí ò gboràn, baba wa ní á fi pon'tí

Otí tí ò gboràn, e f'ómo líle mu

Omo líle tí ò gboràn, e rán an rojú Ogun

Sebí Ogun náà l'Àfònjá lo tí ò fi padà wálé mó

Omo kèké ta dídùn, aso lèdìdì ènìyàn.

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 oríkì. He serenaded him "Alabi Òpó mo gbádùn oko mi ojo/ Súlú Oba gbogbo wa ní Ilorin...(Alabi Opo, I enjoy my lord / Sulu, our king in Ilorin). 'Alabi' is a personal Yoruba oríkì; the 'Opo' that follows it is the lineage panegyric (oríkì orílè). That lineage is Òpómúléró, 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:

Òpó tí ò gboràn, e kojú è síná

Iná tí ò gboràn, e kojú è sómi

Omi tí ò gboràn, baba wa ní á fi pon'tí

Otí tí ò gboràn, e f'ómo líle mu

Omo líle tí ò gboràn, e rán an rojú Ogun

Sebí Ogun náà l'Àfònjá lo tí ò fi padà wálé mó

Omo kèké ta dídùn, aso lèdìdì ènìyàn.

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.

 

...

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.

Grace to Grass: The Untold Story of ST Oredein, a Political Godfather Who Became a Robbery Kingpin

There was no one in Western Nigeria who did not know S. T. Oredein. If there was such a person, he must have just arrived from Planet Jupiter. *Chief Samuel Taiwo Oredein* was not just a politician. He was politics personified. He was a kingmaker. He was a godfather. In fact, he was the Big Boss.

Oredein belonged to the exclusive club of the seven people who partnered with Chief Obafemi Awolowo to establish the Action Group which became the party that produced the first premier of the region. You don’t know the other founders? I will tell you. They are: Abiodun Akerele, Ade Akinsanya, J. O. Adigun, S. O. Shonibare, Ayo Akinsanya, and Olatunji Dosunmu.

ST did not hold a cabinet position. He was however more powerful than some Ministers of government. He was the Principal Organising Secretary of the Action Group in the First Republic. It is on record that ST had legal authority to issue query to Ministers and chairmen of government’s statutory corporations. It was Chief Oredein that broke the news of Segun's death to Chief Awolowo.

As an acclaimed authority on political moblisation, he also wrote a book. He was the author of A Manual on Action Group Party Organisation. It was published in 1955. 

When the news broke in 1971 of his involvement in a case of armed robbery, it was greeted with shock and unbelief. It must have been a mistake, people thought. Or could it have been a political frame-up?

Today, Onigegewura brings you the story of a political godfather who became a robbery kingpin.

On April 13, 1971, Nigerians woke up to hear the news of an armed robbery attack on Bacita Road. Bacita is a small town in Kwara State. It used to be a very popular town in the past. It is the location of Nigerian Sugar Company. When the company was established in 1964, it was the first integrated sugar factory in Nigeria.  The town even has an airstrip.

The armed robbery attack was as daring as it was audacious. It was carried out with military precision. Two officers of Barclays Bank and two policemen who were in the vehicles that were attacked by the armed robbers were seriously wounded. One of the wounded persons later died of his injuries at the hospital. (And in case you are wondering what happened to the then Barclays Bank, it is the bank that became our present day Union Bank of Nigeria Plc.)

At the end of the ‘operation’, the armed robbers went away with a box containing thirteen thousand pounds. That was a lot of money in 1971. Chief Awolowo was then the Finance Minister and with his prudent management of Nigerian economy, our pound was almost at par with the British pound.

Mr. Kam Salem was the Inspector General of Police at the time. The Kam Salem House on Moloney Street, Obalende, Lagos is named after him. He directed all police formations across the country to fish out those behind the attack. The police spread its dragnet and within days of the robbery, Felix Dumeh, the leader of the gang was arrested. Nigerians jubilated when they heard the news.

Felix did not make any attempt to deny being the ringleader. He promised to cooperate with the police. He told his interrogators that although he was the leader of the gang, he was not the real brain behind the daring raid. Felix must have at some point in his life aspired to be a musician. He began to sing like a canary. He started to mention names.

The investigators listened in shock as Felix began to mention one name after another. He was not mentioning names of common criminals that the police officers were familiar with. The names of people he mentioned as his backers, protectors and shareholders were names of people you only read about in newspapers.

The first person he mentioned was a Chief Superintendent of Police at the State Criminal Investigation Department in Ibadan, Patrick Njovens. The interrogators opened their mouth in wonder. Felix threw another bomb when he mentioned Mr. Yesufu Bello, an Assistant Superintendent of Police also of CID, Ibadan. The third person he listed as his backer was Amusa Abidogun, a Chief Inspector of Police stationed in Ibadan.

The investigators thought they had heard everything. They didn’t know that egun nla ni o n kehin igbale. It is the biggest masquerade that is the last to come out of the grove. Then Felix spoke again. The name came out in a whisper. It was the name they were all familiar with. I have already told you that there was no one in the Western Region that did not know High Chief Oredein.

Iya Agba, my grandmother, used to tell me that when a child’s net catches a tilapia, the child eats it alone. But when the net catches a shark, the child must run to his father. The investigators knew immediately that this was not a tilapia. The fish they were looking at was nothing but a shark. They went to brief their superior.

The Kwara State Commissioner of Police was Mr. Sunday Adewusi. He was later to serve as the Inspector General of Police between 1981 and 1983. Ha! You remember him? He was the IGP when Alhaji Shehu Shagari was the President.

Mr. Adewusi sent his officers to Ibadan Command to investigate the matter. On getting to Ibadan, Adewusi’s officers were arrested by the three senior police officers they were sent to arrest! You are saying “Haba!” The hunters became the hunted. The Ilorin officers were later thrown out of the station! They were warned never to come to Ibadan again.

The three senior officers however didn’t reckon with Adewusi’s tenacity. He came back and got the three of them arrested. He took them to Ilorin. He also invited Chief Oredein for a 'chat'.

Chief Oredein arrived at the Police Command in a grand style. He came to Ilorin in his Mercedes car with its unique plate number: WR 6666. He expected it to be a brief meeting. He had engagements later that day in Ibadan and he had promised to be back at his base before nightfall.

Unknown to ST, the police had done their homework thoroughly. They had painstakingly investigated the case and gathered relevant evidence and related materials before inviting the political godfather. One of the people that the police met in the course of their investigation was Mustapha Adigun who was popularly called Balewa. He got the nickname from the abbreviation of his first name, Tafa! But he was never a Prime Minister. He was also called Tafa Igiripa by some people. 

Adigun claimed that Oredein was his boss during the days of politics when he (Adigun) was the head of ST’s political boys. He informed the police that in the evening of the day of the armed robbery attack, he went with his boss to the house of Felix Dumeh. In addition to his boss, the three police officers mentioned by Felix were also present. I am not sure they were wearing police uniforms for that special assignment.

Felix was said to have brought out a bottle of schnapps and some pieces of alligator pepper. He opened the bottle  and poured a little quantity on the floor and also threw some alligator pepper on the floor. Like a Chief Priest, Felix then raised the bottle of the alcoholic drink and said: “this thing wey tin we dey do, God make it no let it prove.” They all chorused amen to the solemn prayers. Felix then drank out of the bottle and chewed one alligator pepper. The four of them also drank out of the bottle and chewed alligator pepper.

Oath taking and prayers completed, Felix went to bring a brown paper bag. It was the size of a carton. He gave it to Oredein. ST was about to open the carton when Amusa Abidogun, the Chief Inspector of Police snatched it from him. Abidogun passed the carton to his superior officer Njovens, with a smart police salute. You know seniority is important in the Force. It was the Chief Superintendent of Police who finally opened the paper bag. It was full of currency.

Njovens looked suspiciously at the carton, his eyes made a mental calculation of the total sum. “How much?” He asked. Felix raised his spread left palm before saying “Five.” The senior police officer shook his head. “Is that the arrangement? Before, the arrangement was seven” Felix began to fidget. “The boys are too many on it.” Well, half a loaf of bread was still bread. Five or Seven, Njovens was not one to reject money. Akosapo la n ko owo. The proper way to reject money is to put it in your pocket, as Iya Agba used to say.

Oredein was stunned when he arrived at the police headquarters to meet both Adigun and Felix. Commissioner Adewusi asked them to repeat what they told the police. They did. In the presence of Oredein, Felix confirmed Adigun’s statement that it was Oredein that first received the carton of money from him before Abidogun snatched it from him.

The former Principal Organising Secretary of the Action Group looked blankly at Felix. With a straight face and a deadpan expression, he denied knowing Felix or ever visiting his house. Njovens, Bello and Abidogun also made feeble attempts to deny knowing Felix. Later they started to beg the future IGP to assist them because it was the devil that actually used them to collect the money. “Ise asetani ni. Mo fi Anabi ati Jesu Krisiti beyin!” That was from Alhaji Amusa Abidogun, the Chief Inspector. He offered to return part of his own share.

Chief Oredein, the master strategist, realized that the cards were stacked against him. He checked his sleeve to see whether he had an ace he could use. He found none. It was then he reluctantly admitted that all that Adigun who was also known as Tafa Igiripa said was correct. However, the Chief denied that the money was in one-pound denomination as stated by Adigun. Adigun maintained his stand. Finally, ST nodded his head that the money was actually in one-pound denomination.

It was over the radio that people heard the news. Chief Oredein had been arrested and would be arraigned in Court for armed robbery! Armed robbery! It must have been a case of mistaken identity. It could not have been the Chief S. T. Oredein that they knew. Armed robbery! Ki lo pa alaso funfun ati alaro po? What could have been the connection with the owner of a white cloth and a dyer? 

In truth, Chief Oredein was not a poor man by any standard. Everybody knew he was a man of means.  Ohun ti a ko mo ni a ko mo, eni ti o ba ti ri oyun oyinbo ti mo pe omo pupa ni o ma fi bi. It is a well-known fact that the product of a white woman's pregnancy would always be fair in complexion. Between 1942 and 1962, Chief Oredein had erected six buildings. And mind you, we are not talking of four-bedroom ‘boys quarters’ in a village o! We are talking of real buildings in strategic locations. Four of the houses were at Ibadan. He built one at Oshodi. The sixth building was in a prime area in Ikeja.

What of automobiles? ST had a total of nine vehicles, including cars and lorries for both his business and personal use. He was not only sagacious on the political field. He was also productive in the other room. He was blessed with more than 30 children.

Finally the day of the trial arrived. People had travelled all the way from Lagos, Ibadan and Ogere to Ilorin to confirm whether it was truly the Chief Oredein that was arrested. To the surprise of many of his supporters and friends, it was the author of the book on political organisation himself that was brought to court.

ST was arraigned alongside the three senior police officers. They were charged with abetting the commission of a robbery and of receiving stolen property as well as offence of harbouring known offenders. In other words, they were charged with receiving 5,000 pounds from the armed robbers in order to screen them from legal punishment for the offence.

It was a criminal trial like no other. It was a battle of giants. Chief Oredein and Patrick Njovens briefed Chief Rotimi Williams to appear for them. Bello and Abidogun retained the services of Mr. Richard Akinjide. The prosecution was led by the Director of Public Prosecutions for Kwara State, Mr. Anthony Ekundayo. The three senior lawyers proved their mettle.  

The trial judge was a relatively young judge, having been appointed to the Bench only two years before the trial. However, what My Lord Justice Moradeyo Adesiyun lacked in age, His Lordship made up with uncommon brilliance and exemplary courage.

At the trial, Chief Oredein testified that on the day of the robbery he was at his hometown, Ogere having left Ibadan around 6.30pm on that day and only came back to Ibadan the following day. He admitted that it was true that Adewusi confronted him on May 26 with Felix Dumeh but he stated that he denied there and then the allegations of Dumeh. His principal witness was his solicitor who claimed that he was with Chief on April 13 from about 3pm to 11pm. Chief also called an Imam and a farmer as his witnesses. They all testified that he was at Ogere on the evening of April 13.

The trial was not only being conducted in the courtroom. From Ilorin to Ibadan, From Lagos to Enugu, From Port Harcourt to Ile-Ife, people were also busy conducting their own versions of the trial. Would the young judge be able to convict ST if he was found guilty? Would AG leaders allow their former colleague to go to prison for robbery?

When His Lordship adjourned the matter to December 28, 1971 for judgment, speculations began afresh. It was said that it was to enable the judge to release the accused before the end of the year. Some said that thanksgiving services had been planned to coincide with the New Year. All Nigerians waited with bated breath for the judgment day.

Finally, the day arrived. It was a Tuesday. It was three days after Christmas and three days before the New Year.

The four accused persons were brought to the Court in a Black Maria. If ST felt any apprehension, it was not apparent. As he was led to the court, Oredein gave the sign of victory to the crowd of spectators who had come from far and near to hear the verdict. It was a good sign. It was a sign of victory. His people became happy.

Hon. Justice Moradeyo Adesiyun began by reviewing the charges against the four of them. His Lordship extensively analysed and appraised the evidence. When His Lordship noted the fact that the accused were not at the scene of the crime, Oredein turned to smile at the people in the courtroom. He would soon be on his way home.

Then came the moment. His Lordship found that though the accused persons were not physically present at the scene of the armed robbery, they had prior knowledge of the robbery before it took place and that the three of them who were police officers did nothing to prevent the robbery. His Lordship also found that they all received proceeds of the robbery.

Justice Adesiyun therefore came to the conclusion that the accused persons were guilty of the charges against them.

Chief Oredein could not believe his ears. Guilty as charged? He was not going to be free? His native cap which he had been holding, in deference to the authority of the court, clattered to the floor with a thud. The High Chief from Ogere Remo stood still as if he was Opa Oranmiyan in Ile-Ife. It was Yesufu Bello who was standing beside him that nudged him back to reality. “Chief, 'they' are asking if you have anything to say.”

Oredein had not prepared any allocutus. He had not expected to be convicted. Ko si eni ti o gbe oju fifo le adiye ori aba. Who could have imagined that a mother hen would fly off from her hatchery? You don't know allocutus? It is another Latin word they taught us in Law School. It is a statement made by a defendant who has been found guilty before he is sentenced. It is like 'A beg, tamper justice with mercy' that a Lagos bus driver would tell you after breaking the side mirror of your Range Rover.

Allocutus or no allocutus, something must be said. The court had only convicted, His Lordship had not yet pronounced their sentences. Perhaps something could still be done. His eyes scanned the crowded courtroom. It appeared he was looking for someone or something. Whatever he was looking for was not in the court. He turned back to His Lordship.

Oredein pleaded for leniency. In a very moving voice, he informed the court of his past travails: “First it was the treasonable felony and conspiracy trial, but I was acquitted at the Supreme Court. Second, the Aberenla murder trial came, and I was in custody for 11 months before I was freed at Ijebu-Ode High Court. I humbly plead for Your Lordship’s forgiveness.”

Of course you know the treasonable felony trial the Chief referred to. The Aberenla trial he mentioned was the case over the murder of Ogunkoya Aberenla who was the Leader of Ogere Remo's branch of Nigerian National Democratic Party of Chief Ladoke Akintola (Not to be confused with the party of the same name established by Herbert Macaulay in 1922). Aberenla's body was never found. Onigegewura will write about his mysterious disappearance soon. 

Justice Adesiyun looked at the accused persons. “If you had any conscience, you should drop your heads in shame.” His Lordship observed that they were lucky not to have been caught by the amendment to the Robbery and Firearms Decree which provided death by public execution for convicted armed robbers and those found to have aided and abetted armed robbery.

His Lordship therefore sentenced each of them to life imprisonment. There was no Federal Court of Appeal in those days. It was only Western State that had a Court of Appeal and Kwara was not part of Western State.

The four of them ran all the way to the Supreme Court.

On May 3, 1973, the Supreme Court delivered its judgment. My Lord Justice Coker who delivered the judgment of the apex court dismissed the appeal of all the convicted persons and affirmed the life sentences imposed on them by the trial court.

Chief Rotimi Williams later became a Senior Advocate of Nigeria. Mr. Richard Akinjide became a Chief, a Senior Advocate of Nigeria, and Attorney General of the Federation. Mr. Anthony Ekundayo, the DPP, was elevated to the Bench as a Justice of the High Court of Kwara State. The trial Judge, My Lord Adesiyun was also elevated. His Lordship served as the Chief Judge of Benue State from 1976 until his retirement in 1985.

History Does Not Forget! Historian is not a judge, History is.

Monday, 17 July 2023

Yoruba

*In Yorubaland, money has never been foremost in Yoruba value system* 

*In our value system money is number six*

*What are the first five you may ask?*

1. The first is làákà’yè - The application of knowledge, wisdom & understanding... (Ogbón and ìmò òye)

2. The second is Ìwà Omolúàbí - (integrity) Someone with integrity is a man/woman of their words. 

If you have all the wealth in the world but lack integrity, you are not worth a thing. Integrity is combined with iwa, (character) which we regard as Omolúàbí.

3. The third is Akínkanjú or Akin - (Valour).

That is why Balóguns is second-in-command to the leaders in Yoruba land.

Balóguns are people that can lead them to war. 

To lead with great courage in the face of danger, especially in battle. 

Yoruba people have no respect for cowards.

4. The fourth is Anísélápá tí kìíse òle -  (Having a visible means of livelihood).

A person must be identified with a visible means of livelihood that guarantees a lawful income or sustenance. His or her profession or job must be open and legally approved by society, and not through cheating or forcefulness.

5. The fifth is iyi - (Honour) Yoruba people place a premium on the gait with which individuals carry themselves and public reputation.

That is why Yorùbá people usually say when you set out to look for money and you meet honour on the way then you don't need the journey anymore, because if you get the money, you will still use it to buy honour.

6. The last in the Yorùbá value system is owó tàbí orò - (Money or wealth).

If putting money ahead of the other five, then you are nobody in Yoruba land of the olden days.
 
Unfortunately, this is being pushed to the front burner nowadays due to the erosion of our value system.

*Please feel free to share with fellow Yoruba sons and daughters*

Tuesday, 26 May 2020

GOD'S NAME

Please permit me to introduce my Father to
you. He is:
1. Wonderful
2. Counsellor
3. Prince of Peace
4. Eternal Rock of Ages
5. King of Glory
6. Mighty God
7. King of kings
8. Lord of lords
9. Lord of hosts
10. Lily of the valley
11. Healer
12. Deliverer
13. Provider
14. Creator
15. Potter
16. Day Star
17. Cornerstone
18. Prophet of prophets
19. Saviour
20. I AM THAT I AM
21. Wisdom of God
22. Head of the church
23. Governor
24. Righteous Judge
25. Protector
26. Rock of offence
27. Shield
28. Merciful God
29. Gracious God
30. Faithful God
31. Giver
32. Victorious in Holiness
33. Consuming Fire
34. El Elyon
35. Jehovah Raphael
36. Jehovah Rohi
37. Jehovah Jireh
38. Jehovah Elgibor
39. Jehovah Sham ah
40. Jehovah Shalom
41. El Olam
42. Defender
43. Redeemer
44. Comforter
45. Trinity in Council
46. Instructor
47. Teacher
48. Inspirer
49. Reminder
50. Invisible God
51. Hope of Glory
52. Lion of Judah
53. Root of Jesse
54. Man of war
55. Lamb of God
56. Sustainer
57. Convincer
58. Light of the world
59. Restorer
60. Silencer
61. Stiller of storms
62. Proclaimer
63. Father of the fatherless
64. Husband of the widow
65. Smith of heaven
66. The Way
67. The Truth
68. The Life
69. Bread of life
70. Bread Winner
71. Champion of champions
72. Winner of winners
73. Composer
74. Author
75. Finisher
76. Glorious in Holiness
77. Fearful in praises
78. Sleepless God
79. Ancient of days
80. Ageless God
81. Eternal God
82. Excellent God
83. Powerful God
84. Leader of leaders
85. Chief Inventor
86. Convener
87. Compassionate God
88. Commander-in-Chief of heavenly host
89. Worthy King
90. Overseer
91. Moulder
92. Shaper
93. Breaker
94. Praiseworthy God
95. Helper
96. Richer than the richest
97. Older than the oldest
98. Trustworthy God
99. Arranger
100. Master Builder
101. Master Planner
102. Master Minder
103. Arrester
104. Relentless God's
105. Voice of hope
106. Beautiful God
107. Alpha and Omega
108.Game Changer
109. Our Refuge
110. Our fortress
111. Our Buckler
112. Our Banner
113. Strong Tower
114. Unchanging changer
115. Rose of Sharon
116. All in All
117. Pillar of our lives
118. The First Born
119. Lamb that was slain
120. The Glory & lifter of our heads
121. The word of God
122. Our Advocate
123. Our High Priest
124. Bishop of our souls
125. High and Lofty one
126. Almighty
127. Our Best Friend
128. On time God
129 Lion of Judah
130 Omnipotent
131. Omnipresent
132 Omniscient
133. Consuming fire Adonai
134. The beginning & the end
135 Living water
136 Unquenchable fire
137. Awesome God
138 I salute your excellency Baba
139 Battle stopper
140 Unquestionable God.
141 Jehova Tsikednu,
142 Mighty one in battle.
143 Glorious in Holiness,
144 Fearful in praises.
145 Mighty man of valour.
146 Miracle worker.
147 Rock of ages.
148 Merciful God.
149 Advocate.
150 Always doing wonders.
151 Amen and Hallelujah.
152 Answer to prayers.
153 Intercessor.
154 Interceptor.
155 Balm of Gilead
There is no one like him. To Him Be The Glory
Forever Amen.

VEGETABLES

*BANANAS*
🍌🍌🍌🍌🍌
•Protect your heart.
•Strengthen bones.
•Control blood pressure
•Block diarrhea.

*BEANS*
🥓🥓🥓🥓🥓
•Prevent constipation.
•Help hemorrhoids.
•Lower cholesterol.
•Combat cancer.
•Stabilize blood sugar.

*BROCCOLI*
•Strengthens.
•Saves eyesight.
•Combats cancer.
•Protects your heart.
•Controls blood pressure.

*CABBAGE*
•Combats cancer.
•Prevents constipation.
•Promotes weight loss.
•Protects your heart.
•Helps hemorrhoids.

*CARROTS*
🥕🥕🥕🥕🥕
•Save eyesight.
•Protect your heart.
•Prevent constipation.
•Combat cancer.
•Promote weight loss.

*CAULIFLOWER*
🌼🌼🌼🌼🌼
•Protects against Prostate Cancer.
•Combats Breast Cancer.
•Strengthens bones.
•Banishes bruises.
•Guards against heart disease.

*GARLIC*
•Lowers cholesterol.
•Controls blood pressure.
•Combats cancer.
•kills bacteria.
•Fights fungus.

*GRAPEFRUIT*
•Protects against heart attacks
•Promotes Weight loss
•Helps stops strokes
•Combats Prostate Cancer
•Lowers cholesterol

*GRAPES*
🍇🍇🍇🍇🍇🍇
•Save eyesight.
•Conquer kidney stones.
•Combat cancer.
•Enhance blood flow.
•Protect your heart.

*GREEN TEA*
🍵🍵🍵🍵🍵🍵
•Combats cancer.
•Protects your heart.
•Helps stops strokes.
•Promotes  weight loss.
•Kills bacteria.

*HONEY*
🍯🍯🍯🍯🍯
•Heals wounds.
•Aids digestion.
•Guards against ulcers.
•Increases energy.
•Fights allergies.

*LEMONS AND LIME*
🍋🍈🍋🍈🍋🍈
•Combat cancer.
•Protect your heart.
•Control blood pressure.
•Smoothen skin.
•Stop scurvy.

*MUSHROOM*
🍄🍄🍄🍄🍄
•Controls blood pressure.
•Lowers cholesterol.
•Combats cancer.
•Strengthens bones.

*OLIVE OIL*
🥃🥃🥃🥃🥃
•Protects your heart.
•Promotes Weight loss.
•Combats cancer.
•Battles diabetes.
•Smoothens skin.

*ONIONS*
•Reduce risk of heart attack.
•Combat cancer.
•Kill bacteria(bactericidal).
•Lower cholesterol.
•Fight fungal infections.

*ORANGES*
🍊🍊🍊🍊🍊
•Support immune systems.
•Combat cancer.
•Protect your heart.
•Straighten respiration.
  
*PINEAPPLE*
🍍🍍🍍🍍🍍
•Strengthens bones.
•Relieves colds.
•Aids digestion.
•Dissolves warts.
•Blocks diarrhea.

*STRAWBERRIES*
🍓🍓🍓🍓🍓
•Combat cancer.
•Protect your heart.
•Boost memory.
•Calm stress.
  
*SWEET POTATOES*
🥔🥔🥔🥔🥔
•Save your eyesight.
•Lift mood.
•Combat cancer.
•Strengthen bones.

*TOMATOES*
🍅🍅🍅🍅🍅
•Protect prostate.
•Combat cancer.
•Lower cholesterol.
•Protect your heart.
  
*WALNUTS*
🥜🥜🥜🥜🥜
•Lower cholesterol.
•Combat cancer.
•Boost memory.
•Protect against cardiovascular diseases.

*WATER*
🚰🚰🚰🚰🚰
•Quenches thirst.
•Combats cancer.
•Conquers kidney stones.

*WATERMELON*
🍉🍉🍉🍉🍉
•Protects prostate.
•Promotes weight loss.
•Lowers cholesterol.
•Helps stops strokes.
•Controls blood pressure.
•Fights dehydration.

*APPLES*
🍏🍏🍏🍏🍏
•Protect your heart.
•Prevent constipation.
•Prevent diarrhea.
•Improve lung capacity.
•Cushion joints.

*AVOCADOS*
🥑🥑🥑🥑🥑
•Battle diabetes.
•Lower cholesterol.
•Help stops strokes.
•Control blood pressure.
•Smoothen skin.

Please share with the people you care about most.

BIBLE FACTS

*FOR RECORDS- KNOW YOUR BIBLE*

1. *BIBLE WRITERS*
Genesis: Moses
Exodus: Moses
Leviticus: Moses
Numbers: Moses
Deuteronomy: Moses
Joshua: Joshua
Judges: Samuel
Ruth: Samuel
1 Samuel: Samuel; Gad; Nathan
2 Samuel: Gad; Nathan
1 Kings: Jeremiah
2 Kings: Jeremiah
1 Chronicles: Ezra
2 Chronicles: Ezra
Ezra: Ezra
Nehemiah: Nehemiah
Esther: Mordecai
Job: Moses
Psalms: David and others
Proverbs: Solomon; Agur; Lemuel
Ecclesiastes: Solomon
Song of Solomon: Solomon
Isaiah: Isaiah
Jeremiah: Jeremiah
Lamentations: Jeremiah
Ezekiel: Ezekiel
Daniel: Daniel
Hosea: Hosea
Joel: Joel
Amos: Amos
Obadiah: Obadiah
Jonah: Jonah
Micah: Micah
Nahum: Nahum
Habakkuk: Habakkuk
Zephaniah: Zephaniah
Haggai: Haggai
Zechariah: Zechariah
Malachi: Malachi
Matthew: Matthew
Mark: Mark
Luke: Luke
John: Apostle John
Acts: Luke
Romans: Paul
1 Corinthians: Paul
2 Corinthians: Paul
Galatians: Paul
Ephesians: Paul
Philippians: Paul
Colossians: Paul
1 Thessalonians: Paul
2 Thessalonians: Paul
1 Timothy: Paul
2 Timothy: Paul
Titus: Paul
Philemon: Paul
Hebrews: Unknown
James: James (Jesus’ brother)
1 Peter: Peter
2 Peter: Peter
1 John: Apostle John
2 John: Apostle John
3 John: Apostle John
Jude: Jude (Jesus’ brother)
Revelation: Apostle John

2. *BIBLE STATISTICS*
Amazing Bible Facts And Statistics
Number of books in the Bible: 66
Chapters: 1,189
Verses: 31,101
Words: 783,137
Letters: 3,566,480
Number of promises given in the Bible: 1,260
Commands: 6,468
Predictions: over 8,000
Fulfilled prophecy: 3,268 verses
Unfulfilled prophecy: 3,140
Number of questions: 3,294
Longest name: Mahershalalhashbaz (Isaiah 8:1)
Longest verse: Esther 8:9 (78 words)
Shortest verse: John 11:35 (2 words: "Jesus wept" .
Middle books: Micah and Nahum
Middle chapter: Psalm 117
Shortest chapter (by number of words): Psalm 117 (by number of words)
Longest book: Psalms (150 chapters)
Shortest book (by number of words): 3 John
Longest chapter: Psalm 119 (176 verses)
Number of times the word "God" appears: 3,358
Number of times the word "Lord" appears: 7,736
Number of different authors: 40
Number of languages the Bible has been translated into: over 1,200

3. *OLD TESTAMENT STATISTICS:*
Number of books: 39
Chapters: 929
Verses: 23,114
Words: 602,585
Letters: 2,278,100
Middle book: Proverbs
Middle chapter: Job 20
Middle verses: 2 Chronicles 20:17,18
Smallest book: Obadiah
Shortest verse: 1 Chronicles 1:25
Longest verse: Esther 8:9 (78 words)
Longest chapter: Psalms 119

4. *NEW TESTAMENT STATISTICS:*
Number of books: 27
Chapters: 260
Verses: 7,957
Words: 180,552
Letters: 838,380
Middle book: 2 Thessalonians
Middle chapters: Romans 8, 9
Middle verse: Acts 27:17
Smallest book: 3 John
Shortest verse: John 11:35
Longest verse: Revelation 20:4 (68 words)
Longest chapter: Luke 1
**********
5. *OTHER USEFUL INFORMATION TO NOTE*
There are 8,674 different Hebrew words in the Bible, 5,624 different
Greek words, and 12,143 different English words in the King James Version.
***********
• Written by Approximately 40 Authors
• Written over a period of 1,600 years
• Written over 40 generations
• Written in three languages: Hebrew, Greek and Aramaic
• Written on three continents: Europe, Asia and Africa
• Written in different locations: wilderness, dungeon, palace, prison, in exile, at home
• Written by men from all occupations: kings, peasants, doctors, fishermen, tax collectors, scholars, etc.
• Written in different times: war, peace, poverty, prosperity, freedom and slavery
• Written in different moods: heights of joy to the depths of despair
• Written in harmonious agreement on a widely diverse range of subjects and doctrines
***********
*10 Longest Books in the Bible*
• Psalm - 150 chapters, 2,461 verses, 43,743 words
• Jeremiah - 52 chapters, 1,364 verses, 42,659 words
• Ezekiel - 48 chapters, 1,273 verses, 39,407 words
• Genesis - 50 chapters, 1,533 verses, 38,267 words
• Isaiah - 66 chapters, 1,292 verses, 37,044 words
• Numbers - 36 chapters, 1,288 verses, 32,902 words
• Exodus - 40 chapters, 1,213 verses, 32.602 words
• Deuteronomy - 34 chapters, 959 verses, 28,461 words
• 2 Chronicles - 36 chapters, 822 verses, 26,074 words
• Luke - 24 chapters, 1,151 verses, 25,944 words
***********
*10 Shortest Books in the Bible*
• 3 John - 1 chapter, 14 verses, 299 words
• 2 John - 1 chapter, 13 verses, 303 words
• Philemon - 1 chapter, 25 verses, 445 words
• Jude - 1 chapter, 25 verses, 613 words
• Obadiah - 1 chapter, 21 verses, 670 words
• Titus - 3 chapters, 46 verses, 921 words
• 2 Thessalonians - 3 chapters, 47 verses, 1,042 words
• Haggai - 2 chapters, 38 verses, 1,131 words
• Nahum - 3 chapters, 47 verses, 1,285 words
• Jonah - 4 chapters, 48 verses, 1,321

GRATITUDE QUOTES

Ralph Marston
Make it a habit to tell people thank you. To express your appreciation sincerely and without the expectation of anything in return. Truly appreciate those around you, and you’ll soon find many others around you. Truly appreciate life, and you’ll find that you have more of it.

Alfred Painter
Saying thank you is more than good manners. It is good spirituality.

Maya Angelou
I want to thank you, Lord, for life and all that’s in it. Thank you for the day and for the hour, and the minute.

Toni Mont
To say thank you, is in recognition of humanity.

Joseph Adisson
Gratitude is the best attitude. There is not a more pleasing exercise of the mind than gratitude. It is accompanied with such an inward satisfaction that the duty is sufficiently rewarded by the performance.

Fred De Witt Van Amburgh
None is more impoverished than the one who has no gratitude. Gratitude is a currency that we can mint for ourselves, and spend without fear of bankruptcy.

Edwin Arlington Robinson
Two kinds of gratitude: The sudden kind we feel for what we take; the larger kind we feel for what we give.

Lionel Hampton
Gratitude is when memory is stored in the heart and not in the mind.

Oscar Wilde
The smallest act of kindness is worth more than the grandest intention.

James Matthew Barrie
Those who bring sunshine to the lives of others cannot keep it from themselves.

Gordon T. Watts
The depth and the willingness with which we serve is a direct reflection of our gratitude.

John Wooden
Things turn out best for people who make the best of the way things turn out.

John F. Kennedy
As we express our gratitude, we must never forget that the highest appreciation is not to utter words, but to live by them.

Alice Walker
'Thank you' is the best prayer that anyone could say. I say that one a lot. Thank you expresses extreme gratitude, humility, understanding.

Courtland Milloy
Nothing purchased can come close to the renewed sense of gratitude for having family and friends.

Benjamin Franklin
To the generous mind the heaviest debt is that of gratitude, when it is not in our power to repay it.

Ralph H. Blum
There is a calmness to a life lived in gratitude, a quiet joy.

Jean Baptiste Massieu
Gratitude is the memory of the heart.

Melody Beattie
Gratitude unlocks the fullness of life. It turns what we have into enough, and more. It turns denial into acceptance, chaos to order, confusion to clarity. It can turn a meal into a feast, a house into a home, a stranger into a friend.

Terri Guillemets
As each day comes to us refreshed and anew, so does my gratitude renew itself daily. The breaking of the sun over the horizon is my grateful heart dawning upon a blessed world.

G. B. Stern
Silent gratitude isn't much use to anyone.

Richard Carlson
People who live the most fulfilling lives are the ones who are always rejoicing at what they have.

Anthony Robbins
When you are grateful fear disappears and abundance appears.

Marcel Proust
Let us be grateful to people who make us happy; they are the charming gardeners who make our souls blossom.

Nancy Leigh DeMoss
The grateful heart that springs forth in joy is not acquired in a moment; it is the fruit of a thousand choices.

Seneca
Nothing is more honorable than a grateful heart.

Elizabeth Carter
Remember that not to be happy is not to be grateful.

Edgar Watson Howe
Nothing tires a man more than to be grateful all the time.

Francois Rochefoucauld
We seldom find people ungrateful so long as it is thought we can serve them.

John Milton
A grateful mind

By owing owes not, but still pays, at once

Indebted and dischared.

Henry Ward Beecher
A proud man is seldom a grateful man, for he never thinks he gets as much as he deserves.

Robert South
The grateful person, being still the most severe exacter of himself, not only confesses, but proclaims, his debts.

George Herbert
Thou who hast given so much to me, give me one more thing... a grateful heart!

Steve Maraboli
Those who have the ability to be grateful are the ones who have the ability to achieve greatness.

Mary Wright
When you say thank you it makes me feel like everything is good!

Henry Clay
Courtesies of a small and trivial character are the ones which strike deepest in the grateful and appreciating heart.

Lionel Hampton
Gratitude is when memory is stored in the heart and not in the mind.

Marcel Proust
Let us be grateful to people who make us happy; they are the charming gardeners who make our souls blossom.

Melody Beattie
Gratitude unlocks the fullness of life. It turns what we have into enough, and more.

Chinese Proverb
When eating bamboo sprouts, remember the man who planted them.”

Mary Wright
There is only one way to say thank you and that's just to straight up say “Thank you."

G. K. Chesterton
I would maintain that thanks are the highest form of thought, and that gratitude is happiness doubled by wonder.

Sarah Ban Breathnach
Every time we remember to say “thank you”, we experience nothing less than heaven on earth.

Albert Schweitzer
Train yourself never to put off the word or action for the expression of gratitude.

Benjamin Crump
Your presence today spoke volumes. Thank you all for the support.

Jill Griffin
Learn to say thank you every time.

Tuesday, 5 May 2020

Aare Ona Kakanfo

Where were you in 1987?

~ Professor Yemi Osinbajo was then a Special Assistant to the Attorney General of the Federation.

That was the year Oba Yesufu Oloyede Asanike, Olubadan of Ibadan made history. Olubadan installed Moshood Kashimawo Olawale Abiola as the Bashorun of Ibadan. It was a prestigious title befitting of a distinguished personality in the mould of MKO Abiola.

That was the title of  the legendary Bashorun Oluyole who was the paramount chief of Ibadan in 1850. It was also the title of Bashorun Ogunmola who reigned between 1865 and 1867. It was therefore historic that exactly 120 years after the death of Ogunmola, MKO Abiola became the fourth person to be conferred with the prestigious title.

It was indeed a befitting honour for someone who had amassed chieftaincy titles from almost every town in Nigeria. As of the time of his installation in 1987, MKO Abiola was reputed to have over 150 chieftaincy titles. He was the Bobajiro of Ode-Remo. He was the Bada Musulumi of Gbagura Egba.

As he drove out of the palace of Oba Asanike that fateful day with his son by his side, MKO must have thought that he had reached the peak of traditional chieftaincy in Nigeria.

He was just settling down in his Ikeja home when he was informed that he had a call. Who was on the line? He asked before collecting the phone. It was the Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi III.

MKO snatched the phone. “Iku Baba Yeye, Igbakeji Orisa! Kabiyesi!” The newly installed Bashorun paid his homage to the foremost traditional ruler. Alaafin must be calling to congratulate me, MKO thought. Kabiyesi was however not calling to congratulate the business magnate.

“We have decided that you are to be conferred with the title of Aare Ona Kakanfo!” Kabiyesi informed him.

The phone nearly dropped from the hand of Bashorun. Aare Ona Kakanfo! The Generalissimo of Yoruba race! The Field Marshall for all descendants of Oduduwa! The portfolio held by Afonja, the founder of Ilorin! The title of Aare Obadoke Latosa of Ibadan – the scourge of Efunsetan Aniwura! The position held by the last premier of Western Region, Ladoke Akintola of Ogbomoso! 

For a single person to be Bashorun and Aare was unheard of. It was the ultimate! Traditionally, Bashorun is the Prime Minister. Aare is the Field Marshall. When Bashorun Gaa moved against Alaafin Abiodun around 1770, it was Oyalabi from Ajase (now Republic of Benin), the Aare Ona Kakanfo that came to the powerful monarch’s rescue. Now, Abiola was going to be both the Prime Minister and the Field Marshall!

Alaafin had spoken. MKO Abiola had no choice. The news spread like wildfire. Congratulatory messages poured in from all over the globe. Aare Ona Kakanfo was not just another title. It was the title. It was the father of all traditional titles. Father ke? No, it was the Grandfather of All Titles. If it were to be a national honour, it would be the equivalent of the Grand Commander of the Federal Republic!

Everybody in and outside Yorubaland was ecstatic at the choice of Abiola as the 14th Aare Ona Kakanfo. Well, almost everybody.

It happened that the Ashipa of Oyo, Chief Amuda Olorunosebi was not pleased with the choice of Bashorun MKO Abiola as the Aare. Ashipa was one of the prominent chiefs of Alaafin. He objected to the choice of the flamboyant publisher, an Egba man, as Aare Ona Kakanfo.  He went to Kabiyesi to protest. Iku Baba Yeye was adamant that MKO was eminently qualified to be the Aare Ona Kakanfo.

The Ashipa went back to his quarters at Isale Oyo. As MKO Abiola and the Alaafin were preparing for the installation of Bashorun, Chief Amuda was consulting with his lawyers. This was however unknown to the Alaafin. It was assumed that the Ashipa had been convinced to support Abiola’s candidacy.

Abiola was no ordinary person by any standard. He was larger than life. He was flamboyance personified. He was determined to make the chieftaincy installation as grand as possible. He invited all his contacts from all over the world. All the military governors were invited. A special invitation was delivered to the President, Ibrahim Babangida, who was a close friend of the Bashorun. African Heads of States cleared their schedules in order to honour MKO. Nigerian Embassies were issuing visas on daily basis. It was going to be a grand occasion.

Then the unthinkable happened! It started as a rumour. It was days to the installation.

‘Eti Oba nile, eti Oba l’oko, eniyan lo n je be.’ - The ear of a king is everywhere. Iku Baba Yeye was in his palace when he heard from the grapevine that a case had been filed to stop the occasion! “Ewo! Sango o ni je! Abiodun o ni je! Aole o ni je!” Kabiyesi went on to invoke the names of his predecessors on the royal throne of Alaafin!

It was around noon when the phone rang in Ibadan. It was from the Palace, Oyo Alaafin. Chief Afe Babalola, the famous legal practitioner, picked the phone. After exchange of homage and royal blessings, Alaafin informed Afiwajoye of Ado Ekiti that Ashipa had filed a suit against the installation of MKO Abiola. Not only that, a motion ex parte for interim injunction had also been filed. It was apparent that Ashipa was not ready to gamble with his chance.

Though Kabiyesi did not say it, Chief Afe knew the urgency involved. Installation was on Saturday. The call came in on Tuesday.

Less than thirty minutes after the call, Chief Afe was almost at Oyo. The legendary lawyer covered the 57 kilometres between Oyo and Ibadan as if he was on a chariot. He proceeded to court where he met the court registrar. Of course, the registrar knew Chief Babalola. It is doubtful if there is anyone in the Judiciary who does not know the Mayegun of Modakeke. Mayegun paid the requisite fees and conducted a search of the court’s file. It was there! Alaafin’s information was correct!

Iduro ko si, ìbèreè ko si fun eni ti o gbe odó mi - A person who swallows a pestle can neither stand nor sit comfortably. Installation was on Saturday. The search was conducted on Tuesday! The motion ex parte was to be heard the following day, Wednesday.

Time was of the essence! Chief Afe turned his car around, off to Emmanuel Chambers, Ibadan. Before the car reached Fiditi, he had mentally finished composing the processes. He was nodding as the cases and other relevant authorities began to surface in his mind.

By the time he reached his office, the mental process was complete. In a minute the Counter-Affidavit was ready. There was no need for a Written Address. Professor Yemi Osinbajo was then a Special Assistant to the Attorney General of the Federation. It would be years later before he introduced Written Address as the Lagos State Attorney General. The counter-affidavit was filed and served on counsel to the Ashipa.

On Wednesday, the court was full. Chief M. L. Lagunju, Ashipa’s counsel was in court. He adjusted his wig and checked his books. He smiled. It was a Motion Exparte. It won’t be contested. He checked his time. Then there was some commotion at the entrance of the court.

Chief Lagunju blinked! He blinked again! Walking in majestically was the Afiwajoye of Ado-Ekiti, the Balogun of Mobaland, the Mayegun of Modakeke, Chief Afe Babalola in flesh! He was followed by a host of other lawyers, each armed with bags of legal authorities enough to open a law library. Chief Lagunju didn’t know when he said: “The game is up!”

On the dot of 9 O’clock, the Court began sitting. The trial judge was a royalty himself. Justice Aderemi’s father was the late Ooni of Ife, Oba Sir Tadenikawo Adesoji Aderemi, the first Governor of Western Region. The case was called.

The plaintiff’s counsel sought to move his application. The learned counsel informed the court that it was an ex parte application and therefore the other party had no right of audience.

His Lordship turned to Chief Afe Babalola. The court was as silent as a ghost town. Young lawyers craned their necks to hear what the Legend was going to say. They have been taught in law school that Ex Parte Motion was for only one party. Some of them must have been wondering what magic the Mayegun of Modakeke was going to perform.

Chief Afe Babalola brought out the White Book. Oh! Sorry, you don’t know the White Book? The White Book is an important book for lawyers. It contains the sources of law relating to the practice and procedures of the High Court. Ask your lawyer friend to show you a copy. He won’t charge you, unless you open it.

The Legal Colossus was on his feet. He was vibrating like a trumpet, but his voice was as soft as velvet. He began to reel out authorities after authorities to the effect that a defendant who became aware, anyhow, that a party had gone to court and was about to obtain an order ex-parte that would affect him, had a right to appear in court and to insist on being heard.

His Lordship – a brilliant Judge from the Source of Yoruba Race – was nodding as he scribbled down the authorities being cited by the Legendary Advocate. His Lordship was not the only one writing. Most lawyers in court were writing furiously. One old man turned to his friend and whispered: “I don’t mind selling my house, Mufu, my son must become a lawyer like this man. Look at the way he is speaking English as if he is chanting oriki Sango!”

“There is merit in the case of the Defendants. I agree with Chief Afe Babalola, the Defendants deserve to be given the right to be heard. Case is hereby adjourned to tomorrow for arguments on the Motion on Notice.” His Lordship rose. 

It is doubtful if the parties involved in the case slept that night. Whilst the lawyers checked and re-checked the authorities, the litigants were in anxiety mode. Chief MKO Abiola’s invited guests had started arriving from their various bases. Musicians engaged for entertainment had begun to set up their instruments in Oyo and Ikeja. Caterers had booked all the cows in Ilorin, Oyo and Ibadan. Local drummers had cancelled all engagements. The royal poet, Lanrewaju Adepoju had finished composing his masterpiece. All roads led to Oyo Alaafin.

If the court was filled to the brim on Wednesday, it was spilling over on Thursday. Litigants, journalists, lawyers, in fact everybody was in court that day. Chief Lagunju stood up. The learned counsel knew what was at stake. He argued his application expertly. He guessed the likely issues that Chief Afe would raise. He addressed each comprehensively. It was advocacy at its best.

Then the Balogun of Mobaland stood up. Like a surgeon, Chief Afe surgically cut through the issues deftly. He was not going to take any prisoner. After cutting through the issues, the authorities followed. From Halsbury’s Law of England to Commonwealth Law Reports, from decisions of House of Lords to decisions of Court of Appeal, from WACA to White Book, and then finally to the Supreme Court. The authorities were flowing like water from Asejire Dam. There was no stopping the deluge.

“In the light of the copious authorities cited by the learned counsel for the plaintiff and the defendants, the Court will be adjourning to…” There was pin-drop silence in Court. The installation was only two days away.  “... Friday” Ha! Palpable relief went through the court. 

On Friday, Chief Afe Babalola’s phone began to ring from dawn. “Chief, E ma lo gba ruling yin l’Oyo loni o. Please send your junior o.” Clients, friends and well wishers who witnessed or heard of the tension soaked session in court on Thursday were justifiably apprehensive. But Chief Afe was not the Balogun of Mobaland for nothing. A General must not be afraid of the warfront. Off to Oyo.

Chief Afe had hardly left Ibadan when he started seeing policemen at strategic junctions on the road to Oyo. As they approached Fiditi, the number of policemen increased. By the time they got to Jobele, it was as if the Police College had moved its campus there. In the forest, on top of trees, in the bushes, and on top of buildings, the police were everywhere.

The Courtroom itself was no exception. More than fifty police officers joined lawyers and litigants in the courtroom. If you were not wearing a wig and you were not a party to the case, you would have to stay outside.

Court!

Justice Aderemi went straight to the business of the day. “RULING” His Lordship began. Time stood still as His Lordship went on to review the facts of the application and the authorities cited by the counsel for the parties. “In the final analysis…” Counsel and cops in the court became tense.

“This application fails and is hereby dismissed.”

As if by telepathy, the crowd outside heard the ruling immediately! Shouts of joy erupted. Drummers who must have been hiding theirgangan drums under their agbada sprang out.Sekere came out. Agogo was not to be left behind. Chief Afe Babalola was pulled out of his car, The Balogun was placed squarely on the roof of the car. Women danced, men jumped. I’m not sure but one of the songs on that day must have been “Ajekun Iya ni o je”. I have to confirm this from Chief. May God preserve his life.

Alaafin was waiting in the Palace with his Council Members. For a moment, the Sango of our time, Iku Baba Yeye was close to tears. It was an emotional moment. MKO Abiola was called. The Bashorun shouted: “Allahu Akbar! Alhamdulillah.”

On Saturday, January 14, 1988, Oba Lamidi Olayiwola Adeyemi III installed Bashorun Moshood Kashimawo Abiola as the 14th Aare Ona Kakanfo. The famous Yoruba Poet, Lanrewaju Moshood Adepoju was then called to the podium. In his deep and flawless Yoruba, Adepoju movingly rendered traditional poetry tracing the history of the title and the qualities of the new Aare Ona Kakanfo.

Abiola smiled.

It was indeed a glorious day for the husband of Simbiat Atinuke. 

In recognition of his service to the Crown and the Law, Alaafin later conferred Chief Afe Babalola with the prestigious title of Aare Bamofin of Oyo Empire.

- Onigegewura