ADITU TV

28/08/2022

WHO SOLD NIGERIA TO THE BRITISH FOR £865K IN 1899?

This is the story of the first oil war, which was fought in the 19th century, in the area that became Nigeria.

All through the 19th century, palm oil was highly sought-after by the British, for use as an industrial lubricant for machinery. Remember that Britain was the world’s first industrialised nation, so they needed resources such as palm oil to maintain that.

Palm oil, of course, is a tropical plant, which is native to the Niger Delta. Malaysia’s dominance came a century later. By 1870, palm oil had replaced slaves as the main export of the Niger Delta, the area which was once known as the Slave Coast. At first, most of the trade in the oil palm was uncoordinated, with natives selling to those who gave them the best deals. Native chiefs such as former slave, Jaja of Opobo became immensely wealthy because of oil palm. With this wealth came influence.

However, among the Europeans, there was competition for who would get preferential access to the lucrative oil palm trade. In 1879, George Goldie formed the United African Company (UAC), which was modelled on the former East India Company. Goldie effectively took control of the Lower Niger River. By 1884, his company had 30 trading posts along the Lower Niger. This monopoly gave the British a strong hand against the French and Germans in the 1884 Berlin Conference. The British got the area that the UAC operated in, included in their sphere of influence after the Berlin Conference.

When the Brits got the terms they wanted from other Europeans, they began to deal with the African chiefs. Within two years of 1886, Goldie had signed treaties with tribal chiefs along the Benue and Niger Rivers whilst also penetrating inland. This move inland was against the spirit of verbal agreements that had been made to restrict the organisation’s activities to coastal regions.

By 1886, the company name changed to The National Africa Company and was granted a royal charter (incorporated). The charter authorised the company to administer the Niger Delta and all lands around the banks of the Benue and Niger Rivers. Soon after, the company was again renamed. The new name was Royal Niger Company, which survives, as Unilever, till this day.

To local chiefs, the Royal Niger Company negotiators had pledged free trade in the region. Behind, they entered private contracts on their terms. Because the (deceitful) private contracts were often written in English and signed by the local chiefs, the British government enforced them. So for example, Jaja of Opobo, when he tried to export palm oil on his own, was forced into exile for “obstructing commerce”. As an aside, Jaja was “forgiven” in 1891 and allowed to return home, but he died on the way back, poisoned with a cup of tea.

Seeing what happened to Jaja, some other native rulers began to look more closely at the deals they were getting from the Royal Nigeria Company. One of such kingdoms was Nembe, whose king, Koko Mingi VIII, ascended the throne in 1889 after being a Christian schoolteacher. Koko Mingi VIII, King Koko for short, like most rulers in the yard, was faced with the Royal Nigeria Company encroachment. He also resented the monopoly enjoyed by the Royal Nigeria Company and tried to seek out favourable trading terms, with particularly the Germans in Kamerun (Cameroon).

By 1894, the Royal Nigeria Company increasingly dictated whom the natives could trade with, and denied them direct access to their former markets. In late 1894, King Koko renounced Christianity and tried to form an alliance with Bonny and Okpoma against the Royal Nigeria Company to take back the trade. This is significant because while Okpoma joined up, Bonny refused. A harbinger of the successful “divide and rule” tactic.

On 29 January 1895, King Koko led an attack on the Royal Niger Company’s headquarters, which was in Akassa in today’s Bayelsa state. The pre-dawn raid had more than a thousand men involved. King Koko’s attack succeeded in capturing the base. Losing 40 of his men, King Koko captured 60 white men as hostages, as well as a lot of goods, ammunition and a Maxim gun. Koko then attempted to negotiate a release of the hostages in exchange for being allowed to chose his trading partners. The British refused to negotiate with Koko, and he had forty of the hostages killed. A British report claimed that the Nembe people ate them. On 20 February 1895, Britain’s Royal Navy, under Admiral Bedford attacked Brass and burned it to the ground. Many Nembe people died and smallpox finished off a lot of others.

By April 1895, business had returned to “normal”, normal being the conditions that the British wanted, and King Koko was on the run. Brass was fined £500 by the British, £62,494 (NGN29 million) in today’s money, and the looted weapons were returned as well as the surviving prisoners. After a British Parliamentary Commission sat, King Koko was offered terms of settlement by the British, which he rejected and disappeared. The British promptly declared him an outlaw and offered a reward of £200 (£26,000; NGN12 million today) for him. He committed su***de in exile in 1898.

About that time, another “recalcitrant King”, the Oba of Benin, was run out of town. The pacification of the Lower Niger was well and truly underway. The immediate effect of the Brass Oil War was that public opinion in Britain turned against the Royal Nigeria Company, so its charter was revoked in 1899. Following the revoking of its charter, the Royal Niger Company sold its holdings to the British government for £865,000 (£108 million today). That amount, £46,407,250 (NGN 50,386,455,032,400, at today’s exchange rate) was effectively the price Britain paid, to buy the territory which was to become known as Nigeria.

N.B: This post was originally published on May 19, 2014

19/08/2022

23/06/2022

HISTORY OF POPULATION CENSUS IN NIGERIA

Nigeria has a long history of census takings spanning over a century. The first census was conducted in 1866 and this was followed by Censuses of 1871, 1881, 1891 and 1901. However, all these earlier censuses were restricted to Lagos Colony and its environs. The 1871 census marked the beginning of decennial census taking in Nigeria in line with the British decennial tradition.

Following the amalgamation of the Lagos Colony and the Southern Protectorate in 1906, the 1911 census extended to some parts of the Southern Protectorate. It was marred by incomplete enumeration because some parts of the South had not recognized the legitimacy of the Colonial Government.

The amalgamation of the Southern and Northern protectorates in 1914 by Lord Lugard provided the impetus for population census that had wider coverage. Like in other censuses, the results of 1921 census were population estimates based on tax records as the aged, infants and tax evaders were excluded. Similarly, in the then Northern region, during the period mentioned above, the census result was based on population estimates from existing records or vital statistics.

The tax riots in Calabar and Owerri provinces in the then Eastern region prevented enumeration in the major towns of these areas in 1931 while the locust invasion resulted in the diversion of some census staff to anti – locust duties in some parts of the Northern provinces.

The outbreak of the Second World War disrupted the conduct of decennial censuses and as such no population census was conducted in 1941.

The 1952/1953 Population Census was regarded as the first modern, national and carefully planned census in Nigeria. The principle of simultaneity was not complied with as the census enumeration was staggered. The census of Northern Nigeria was conducted between May and July, 1952 while that of West and Mid-West were conducted in December 1952 and January 1953 respectively. Census in the East was conducted from May to August, 1953. This enumeration strategy made the comparability of data between one region and another difficult. Furthermore, the disruption of the Second World War made people suspicious of the intention of the exercise and therefore many people did not submit themselves for enumeration. This meant that the exercise was characterized by gross under enumeration.

The 1962 population census covered the whole country and was undertaken simultaneously during the month of May. Although the census was given adequate publicity, the results were not acceptable to the regions on grounds of high politicization.

The refusal of the government to accept population census of 1962 prompted the 1963 population census which critics claimed were arrived at by negotiation rather than enumeration. The result was contested at the Supreme Court which ruled that it lacked jurisdiction over the administrative functions of the Federal Government.

The 1973 Census conducted between November 25 and December 2 was not published on the ground of deliberate falsification of the census figures for political and /or ethnic advantages.

The 1991 Census was conducted under Decree 23 of 1989 which set up the National Population Commission. It was conducted all over the country from November 27 to December 2, 1991.This was the most scientific and most acceptable until the 2006 Population and Housing Census. In March 2006, Nigeria, for the first time, conducted a Population and Housing Census. Several stages were involved in the project. For the first time, the use of GPS and Satellite Imagery to carve out Geo-referenced EAs was adopted. Also Machine readable forms (OMR/OCR/ICR) were used to record information from respondents.

Gossip House

25/04/2022

The Baba Kekere Of Oyo Kingdom

Baba Kekere has served 3 Alaafins. His duty is to run errands for the king. He served :
1. Oba Adeniran Adeyemi II, Lamidis father between 1945 & 1956.
2. Oba Gbadegesin Ladigbolu II between 1956 & 1968 and
3. Oba Lamidi Adeyemi III, between 1970 &
2022.

He walks briskly in and around the Alaafin of Oyo palace. He is very popular not only because of his diminutive figure but because of his humility and he does not get angry. Some call him a man with repository of knowledge of the Palace for he has the history off hand and some call him the Palace library or an archive.

He is called Baba Kekere possibly because of his height. His age is unknown because his birth was not recorded but it is assumed that he should be over 100 years now. His real name is Morenikeji Lasisi.

17/03/2022

Before King Ahmed of Ottoman went to war, he locked his wife (the beautiful Queen) in a private room and gave the key to his best friend Mousa and said: "If I'm not back in four days, open the room and she's yours ... "

He climbed on his horse and gallops off towards the battlefield. Half an hour later, the King noticed a cloud of dust behind him. He stopped and saw his friend galloping very fast towards him.

"What's wrong ?" Asked the King. Out of breath, his friend Mousa responded: "You gave me the wrong key"

What????

Can you imagine !

He didn't even wait for the said 4days before trying the keys.

Be careful with the one you consider your best "friends" and whom you think you can entrust them with your hard earned treasure - they could be wishing you dead soon and hopefully inherit your God-given fortune!

Just an Advice.

16/03/2022

BRIEF HISTORY OF EDE
By Adabanija Kamorudeen

The foundation of Ede town often attributed in different accounts either to Alaafin Sàngó or to Kori. By either account,it is certain that Ede had come to existence in the early phrase of Old Oyo Empire. In the Oyo Kingdom list Alaafin Sàngó was a feared figure both by his subjects and across the Niger by the Borgus and Nupe Empires. He was known for his warring and tyrannical ways and as a symbol later deified in history. His era we turbulence and was the fourth Alaafin of Oyo while Kori was the sixth. The first four Oyo rulers were “Mythological”

It is evident from the above that Ede was established by the Oyo authorities before the 16th century. Though Ede is an ancient town, (it is certainly not as old as Ile Ife,Ila Orangun,Oyo Ile,Owu,Awo,Ara,Ojo, Iragberi,Apòmùn and Ibokun among others)
There is no way the history of Ede can be separated from the Royal position of Oyo Kingdom among the descendants of Oduduwa in Yoruba land. According to Mashood Raji (Elegant Dreamers) Oranmiya the youngest son of Okanbi was said to have embarked on a voyage back to Makkah with the intention to avenge the killing of his grandfather. He went as far as River Niger but the Nupes hindered him crossing their territory. He had to return back home but on his way back,he had to settle at the foot of a hill called Ajaka in Eyio territory. Hence Oranmiya founded a city there and referred to it as Oyo Ajaka. He named one of his sons after the place, Ajaka so Oranmiya was the first Alaafin.

Ede is one of the oldest towns in the South West. It is traditionally said to have been founded about 1500 by the Timi Alapotiemi tiemi (Timi Olofa Ina) a hunter and warlord,sent by Alaafin (King) Sàngó of Old Oyo (Katunga) capital of Oyo Empire,to establish a settlement to protect the Oyo Caravan route to Benin, a 127 miles and 204 kilometres to the South East. Nearby towns include Awo and Ara. Oduduwa is believed to be the incarnation of the celestial founder of the Yoruba tribe. And Timi of Ede has been accepted historically to have been one of the Oduduwa male descendants.

TIMI OF EDE.

The Timi,as one of the provincial rulers within the context of imperial Oyo,was originally invested with power from Oyo. He is also entitled to wear Akoro (Coronet) The imperial Oyo had four major provinces namely: The Ekùn Osi or metropolitan province which had the Onikoyi of Ikoyi,Olugbon of Igbon,Arèsà of Iresa,the Onpetu of Ijeru,and Olofa of Ofa. In the Ekùn Otun province were the Okere of Shaki,Aseyin of Iseyin,Eleruwa of Eruwa,among others. The third province was the Ibolo province where Ede was prominent member.
Other province rulers in the province were the Akirun of Ikirun, Olobu of Ilobu,Ataoja of Osogbo,and Adimunla of Ife Odan. The fourth province was the Epo province which had the Oluwo of Iwo and the Ondese as the prominent members.
In the pre imperial Oyo,the Onikoyi was the commander in the provincial army. However a new command structure came in to existence during the imperial era with the institutionalization of the tittle, Aare Ona Kakanfo,was established by Alaafin Ajabo and the title was akin to field marshal. It was conferred upon the “greatest soldier and tactician of the day” Because of the immense power of Aare Ona Kakanfo the owner of the title must not,by the fact of Oyo authorities,reside in the capital but in one of the provincial towns. He was appointed as a ruler and as a semi- independent “palatinate” in a frontier area where enemies pressure was especially great. Thus, the first two holders of the title,Kokoro,Gángan and Oyatope,resided at Iwoye,North West of Ede.

EVOLUTION.

Ede must have been founded during the reign of King Sàngó, according to Ede Mapo Arogun,the official website of Ede land.
Sàngó had many nobles who formed his body guards and the core of his army, and the foundation of Ede started with the conflict between the two Esos. The names were Timi Olofa Ina,and Gbonka Ebiri. The former was given the cognomen,Olofa Ina because he was an expert Archer,who used to shoot his arrows with such force that made them to produce Sparks of fire🔥. Gbonka Ebiri, besides being a good solder,had great knowledge of magical medicines. These two amassed so much power that King Sàngó found it difficult to control them. Not only that,Sàngó was so much afraid of them that he wanted them killed or be banished from Oyo. For this purpose he called his council known as Oyomesi together and asked them how he might be rid of these two unimaginable nobles.

The council advised that the two must be separated. The Timi Olofa Ina who was more dreaded,was to be sent on a mission that would lead to his death. Sàngó did not know where to send him,but the council reminded him of the Ijesha raiders who had constituted themselves pirates robbing the peaceful travellers and traders from Ara and Awo to and from Oyo and Apòmùn. If the king would send Timi to some spot, Midway between Ara and Awo,it was sure that these Ijesha raiders would soon get rid of him,and since Sàngó was the king of the Yoruba,he would hide under the fact that he merely wanted to protect his subjects at Ara and Awo. The king took the advice and sent Timi away after he had paid glowing tribute to him.
Timi swallowed the bait without knowing the underlying motives of his being given the important commission.

He paid scrupulous attention to the king’s orders and stayed exactly Midway between Ara and Awo. The site was verging on grassland,so that deciduous forest and Savannah were intermixed. His followers pressed that they would like to stay in purely Savannah land but Timi refused and told them that the king’s orders were that he should settle Midway between Ara and Awo and there he would settle no matter what was there- grassland,deciduous forest,evergreen forest or what you will. The most common trees in the area was Edee tree,the root of which were used to brush teeth cleaning,it was these trees that the town Ede got it name,for everyone refered to it as settlement in the Ede bush.

16/03/2022

THE HISTORY OF BASHORUN GAA IN THE OLD OYO..

The history of Bashorun Gaa is a twisted one. Though he was fierce and some described if has a wicked individual but he helped to hold the oyo empire together.

When Alaafin Labisi took over the throne from the previous (late) Alaafin, Onisile, in 1750, he appointed Gaa as his Bashorun, the head of Oyomesi (7 hereditary kingmakers). During Alaafin Labisi’s reign, the old Oyo Empire, also known as Oyo-Ile, became so powerful and earned the respect of other kingdoms in Yorubaland.

History has it in profile that Alaafin Labisi collected tributes from faraway kingdoms of Dahomey, Popo and Ashanti even though his reign was very short, and more than half of the kingdoms and villages in Yorubaland (over 6000) fell under the political umbrella of Oyo-Ile. This thus made the old Oyo Empire a political and military colossus in Yorubaland.

Gaa, the newly elected Bashorun (Prime Minister), was a brave and powerful man who was respected and feared by the people of Oyo-Ile for his potent charms and supernatural strength. It was said that Gaa had the powers to transform into any animal he wished. Gaa was feared to the extent that he became more authoritative than Alaafin Labisi who made him the Bashorun. It was also said that Bashorun Gaa was most times controlled by his ‘juju’ powers which often made him misuse it.

Shortly after he became the Bashorun, he murdered two of Alaafin Labisi’s best friends which made the heartbroken Alaafin committed su***de. After Alaafin Labisi’s demise (in 1750), Awonbioju became the new Alaafin of Oyo-Ile, but Bashorun Gaa, who was noted to rebel with any Alaafin that refused to dance to his tune, truncated the reign of Alaafin Awonbioju which only lasted for 130 days. He was put to death on the orders of Bashorun Gaa.

The reign of Agboluaje (Alaafin Awonbioju’s successor) was a bit longer because he danced to the tune of Bashorun Gaa. But also like his predecessors, Alaafin Agboluaje lost his dear life to Gaa’s treachery. The fourth Alaafin to rule ‘under’ Bashorun Gaa was Majeogbe (1772-1773) who also died from the overzealousness of Gaa. But before his death, he succeeded in poisoning Gaa who as a result became paralyzed. Bashorun Gaa’s end actually came during the reign of the fourth Alaafin ‘under’ him, and that was Alaafin Abiodun (1774-1789). Immediately Abiodun mounted the throne, he began to plot the death of his treacherous Bashorun in order to have a peaceful and tyrant-free reign.

The desperation of Alaafin Abiodun to kill Bashorun Gaa rose when he murdered his only daughter named Agborin. It was said that Bashorun Gaa was in need of a deer (Agborin) and when he couldn’t get any, he ordered his men to kill Alaafin Abiodun’s daughter, Agborin, for she bear a similar name. The furious and heartbroken Alaafin Abiodun met clandestinely with the Onikoyi and the then Are-Ona-Kakanfo, Oyabi from Ajaseland, on how to send Gaa to his grave. Alaafin Abiodun and his co-plotters succeeded in extinguishing the fear Bashorun Gaha had instilled in the people of Oyo-Ile. They also arouse the people’s anger on Gaha whose fame and power at that time had seriously began to wane due to his paralysis.

On a faithful day in the year 1774, hundreds of angry people of Oyo-Ile stormed Gaa’s compound and killed all members of his household with little resistance from his men. However, Ojo Agubambaru, Gaa’s eldest son, survived the attack and fled to a faraway land called Bariba. Bashorun Gaa himself was dragged out and incinerated publicly at Akesan market. The people believed that Gaa will reincarnate if he is not burnt completely to ashes. This marked the end of the overzealous and power-drunk Bashorun Gaa who consecutively killed four Alaafins. Bashorun Gaa’s death gave birth to a popular saying- “Bi o laya ko seka, sugbon bi o ba ranti iku Gaa ki o so oto”. This is translated as- “If you are brave, venture into wickedness, but if you remembered Gaa’s death, adhere to the truth”. Alaafin Abiodun later ruled in peace, but also committed su***de in 1789 after attacking the town of Ijaye and Popo which earned him tons of criticisms.

Firstly, it decreased the military and political strength of the Empire; this was due to the destabilization of the Oyomesi after Gaa’s death; the Oyomesi were supposed to act as a check to the Alaafin but instead became his puppet, and left him with absolute authority to rule the Empire. Secondly, the political unrest the old Oyo Empire witnessed after Gaa’s death made some kingdoms under her auspices (like Dahomey) declare their independence.

All these were undoubtedly among the factors that led to the subsequent fall of the old Oyo Empire in 1836/1837.

13/03/2022

THE ORIGIN OF LAGOS

When Nigeria was governed on the basis of tribe Northern (Hausa), Western (Yoruba) and Eastern (lgbo) regions and the colonial Lagos older than Nigeria itself was being claimed as a part of the Yoruba Westem region, by virtue of its location and Yoruba origin with reference to its Benin (Edo) royalty as far back as late 17th century and the American and Caribbean ongins of the descendants of the Ologbowo and the Popo Aguda (Brazilian) returnees of the 1840s. of course, original Lagosians of the time challenged the Lagos belongs the West theory; successfully proved the independence of the old Lagos (gede be L' eko wa) not only stopped the attempt to merge Lagos with Westem Nigena but also got Lagos State as one of the first twelve states of Nigeria created in 1967

Since 1967, cosmopolitan Lagos has moved from being the capital of Nigeria to a mega city of excellence which now sets the pace of political, social and economical development more than it has ever done in the past. This is because, the ongin of Lagos has been influenced by mot only the (Idejo) chieftaincy, the Benin (Edo) Oba Ado royalty, the civilized and educated Saro (Olowogbowo) and Brazilian (Popo Aguda) returnees of the 1840s, the Tapa (Bida/Nupe), the Black Americans and the Caribbean (artisans of the early 19" century Lagos). These lots constitutes the force that built up Original Lagos (Eko Akoko) before the cessation of the colony of Lagos to the British crown in 1861, long before the creation of the British protectorate of Nigeria in 1914.

The original Lagosians established family compounds and business centres as far back as early 17th century, e.g Iga Aromire, Iga Iduganran, and the agboles (compounds) of the four original settlements Isale Eko, Olowogbowo, Oko Faji and Popo Aguda. These settlements of Lafiaji/lkoyi, Ebute Meta/Yaba were added during the colonial days.

By virtue of the above stated, original Lagos (Eko Akoko) produced Nigeria’s first modern day professionals such as lawyer Sapara-Williams (1880), Doctor J. K. Randle, Engineer Herbert Macaulay, Journalist Kitoyi Ajasa, Chartered Accountant Akintola Williams e.t.c all of them from the early Olowogbowo settlements.

In my own opinion, those who fabricate the very recent theory that Oba Ashipa was a Yoruba from lsheri instead of a Benin Prince from the Oba of Benin (Edo State) were mischievously, politically motivated to historically confirm the story of politicians of the 1940s who claim that Lagos belongs to the West; Yoruba/West of the regional Nigeria.

The then Lagos politicians of the Action group Party controlled Western Nigeria went as far as to claim that some well known families of Lagos originated from Oyo, Ekiti, Ijebu, Egba, ljesha etc. in order to qualify them for membership of the Western Nigeria house of assemble or the Nigerian senate needless to say some got their fingers burnt when they were challenged by indigenes of the cities claimed in the 1940s.

Gossip House

11/03/2022

# Ire@ # watch me live on facebook tomorrow 6am to""""for more information 08028768853

09/03/2022

09/03/2022

The Mugbamugba War – Second Attempt by Yorubas to Regain Control of Ilorin

After the Fulani Jamma murdered Are-Ona-Kakanfo Afonja and seized control of Ilorin, Abdulsalam, the son of Shehu Alimi, became the first Fulani ruler of Ilorin.

Abdulsalam ruled with the title of Emir and not Oba which proved that the Yorubas had completely lost control of Ilorin, a Yoruba town, to the Fulanis.

In a bid to restore the control of Ilorin in the hands of the Yoruba people, Toyeje, the Baale of Ogbomoso and the new Are-Ona-Kakanfo, led an attack on Ilorin to expel the Fulanis but failed

After sometime, between the months of March and April when garden egg (Igba) was ripe for harvest, another attempt was made by the Yorubas to chase Fulani people out of Ilorin but failed again.

During this period, the whole land was already devastated by the previous wars and consequently there were no farms for foraging. Ilorin had also ran out of food, so both sides had no food to eat than garden egg (ìgbá) thus the war was named Mugbamugba.

The Yorubas suffered untold defeat in the Mugbamugba war. They did not know how else they could fight the Fulanis who were expert horsemen with potent charms. Monija, the king of Rabbah and a mercenary fighting on the side of the Yorubas, fled to his town leaving the Yorubas to their fate.

To crown their victory, the Fulanis of Ilorin attacked all towns in the directions of Offa, Erinle and Igbona. The Olofa of Offa with Asegbe (his Ilari) escaped to Ikoyi.

References:
Johnson, Samuel; The History of the Yorubas; Lagos; CSS Limited; 1921; pg. 80-81
Omipidan, Teslim; The true and sad story of how Afonja lost Ilorin and its kingship to Fulani people; OldNaija

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03/03/2022

SEBIOTIMO Elewa Sapon!

Sapon: The Famous Beans Seller Of Abeokuta

Sapon was extracted and coined from the word "Saponloore.... Se Apon loore" meaning; help the bachelors). Sapon was the meeting place where people, especially men who had not married used to go and eat delicious foods and drink in those days in Abeokuta. Sapon connects Ijaiye, Ago-Oba, Itoku, Lafenwa, Isale Igbein and Ake roads.

Many people were unaware of what led to the popular slang "Sebiotimo, elewa sapon", literally meaning "Cut your coat according to your size".

Now sit back and let me tell you.

There was actually a woman called Madam Janet Ewusi Odesola who was selling Beans at Sapon. Important personalities, Kings, Govt officials, Men, women and children loved her sumptuous cooked beans with stew, Ewa Pekule.

Madam Janet was born in 1925 and went to Methodist primary school, Ijoko Abeokuta. She was initially hawking dry fishes, before she forayed into cooked beans in 1951.

Her beans was selling very fast despite cooking a big bag of beans daily.
People bought with cash and when they were out of cash, they buy on credit.

It got to the point that the beans seller could not handle the credits anymore!

She devised a means of preventing people from buying on credit.
Whenever they came to her, she asked for money, if it was 10kobo they had, she sold 10k worth of beans.
If they beg for more beans on credit she told them, "SEBIOTIMO;" that is "cut your cloth....."

With time, people got used to her new style. Before they asked for more, they already knew the response she would give.
As a result, the nick named her "Se biotimo, elewa sapon".

More so, she only sold one big pot of beans per day, she did not cook extra. So when people asked her why she didn't cook more, she would reply; "Mo se bi motimo ni") meaning "I cut my cloth according to my size".

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01/03/2022

Yoruba traditional architectural works within Yoruba tribe in western Nigeria in the olden days. In the olden days Yoruba was known for their unique inner courtyard layout as a safe place for storing livestock and spaces for children to play. It's commonly surrounded by massive mud wall. Majority of this old unique architectural buildings are still visible in some Yoruba ancient towns and can also be seen in their palace till today, anyone visiting Oyo,Oshogbo, ilaro old palace, owa obokun of ijesa, ila orangun,ogbomoso,owo in ondo state,Old deji palace Akure,omuaran old palace ile nla Omuaran,saki, alaketu of ketu in Benin republic to mention but a few.

Meanwhile it is still visible in majority of compounds in Oyo town, they call it ile kaa in Oyo. Igbominan call it ile nla which means big house, most especially omuaran. However due to modern day development from late 18century and early 19century majority of the buildings can be seen with zinc roof top instead of grass used by the great grand fathers.

25/02/2022

24/02/2022

D.O. FAGUNWA: ÒǸKỌ̀WẸ́ YORÙBÁ TÍ ÀWỌN ÈNÌYÀN KA ÌWÉE RẸ̀ JÙLỌ LÁÀÁRÍN ÀWỌN AKẸGBẸ́ Ẹ̀.

Daniel Olorunfemi Fagunwa MBE (1903-1963), tí gbogbo ènìyàn mọ̀ sí D.O. Fagunwa, jẹ́ òǹkọ̀wé ìwé ìtàn Yorùbá àkọ́kọ́. A bíi sí ìlú Òkè-Igbó ní Ìpínlẹ̀ Òǹdó ní ọdún 1903.
Fagunwa lọ sí ilé ìwé St Luke ní Òkè-Igbó, àti St Andrews College ní Ìpínlẹ̀ Ọ̀yọ́, kí wọ́n tó di Olùkọ́ni.

Ní ọdún 1938, Fagunwa kọ ìwé Ògbójú Ọdẹ nínú igbó Irúnmọlẹ̀, ìwé tí ọ̀pọ̀lọpọ̀ gbà wípé ó jẹ́ ìwé ìtàn àkọ́kọ́ ní èdèe Yorùbá. Ọ̀jọ̀gbọ́n Wole Soyinka sì ṣe ògbífọ̀ ìwé yìí sí èdèe Òyìnbó ní ọdún 1968, tí ó sì pèé ní "THE FOREST OF A THOUSAND DEMONS"

Fagunwa lẹ́yìn ò-rẹyìn kọ àwọn ìwé mìíràn bíi : Igbó Olódùmarè (1949), Ìrèké Òníbùdó (1949), Ìrìnkèríndò nínú igbó Elégbèje (1954) àti Àdìtú Olódùmarè (1961). Àwọn ìwé Fagunwa jẹ́ èyítí ó sọ nípa àṣà, ìṣe, òwe, òrìṣà, àǹjọ̀ọ̀nú, ẹranko, ewé, egbò, èsìn, ìkónilẹ́rú, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ.

Fagunwa gba àmì ẹ̀yẹ ti Margaret Wong ní ọdún 1955, àti àmì ẹ̀yẹ Member of the British Empire MBE ní ọdún 1959.

Alàgbà Fagunwa kú sí inú odò Wuya ní Bida, Ìpínlẹ̀ Niger ní ọjọ́ kẹsàn-án, oṣù Ọpẹ́, ọdún 1963. Ilẹ̀ ṣàdédé ri mọ́ wọn lésẹ̀ létí odò yí ni. Fagunwa jà raburabu láti wẹ̀ jáde sókè eèpẹ̀ ṣùgbọ́n tí aṣọ kò bá omọ́yẹ mọ́. Lẹ́yìn ọjọ́ mẹ́ta; wọ́n rí òkú bàbá yìí. Wọ́n jẹ́ ẹni ọgọ́ta ọdún ńìgbátí wọ́n dágbére fáyé pé ó dìgbà ó ṣe.

Àwọn ilé ìwé tí wọ́n fi sọrí akọni yìí ni Fagunwa Memorial High School, àti Fagunwa Grammar School ní Òkè Igbó ní Ìpínlẹ̀ Òǹdó, bákannáà Ilé Ẹ̀kọ́ gíga Yunifásítì Èkó ní Àkọkà forúkọ Fagunwa pe ọ̀kan nínú ilégbèé (hostel) àwọn akẹ́kọ̀ọ́, Fagunwa Hall of Residence.

Onírèsé D.O. Fagunwa kò fíngbá mọ́ lóòótọ́, ṣùgbọ́n èyí tí wọ́n ti fín sílẹ̀ kò leè parun láí. Wọ́n ti kú, ṣùgbọ́n àwọn iṣẹ́ wọn ń fọhùn síbẹ̀.

Yorùbá: Ọládàpò Olúdáre Peace'bàbá