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19/02/2021

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19/02/2021

29/09/2020

CEO SHARSAT GARDEN ESTATE

29/09/2020

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24/09/2020

CEO SHARSATWORLD AND ASSETS

24/09/2020

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24/09/2020

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14/02/2020

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19/10/2019

THE JOURNEY OF CAPTAIN HUGH CLAPPERTON TO OLD Ọ̀YỌ́ (KATUNGA) ON HIS WAY TO BORNU.

Captain Clapperton was made a commander in June 22, 1825; and before he could finish for the press an account of his former journey, he was engaged again, by Lord Bathurst, for a second mission, by the way of the western coast of Africa, near the Bight of Benin. He sailed from Portsmouth in his Majesty's sloop Brazen, commanded by Captain Willis; and was accompanied by Doctor Dickson, Captain Pearce, and Doctor Morrison. They called at Sierra Leone; from that to Benin, wherethey landed; but Dr. Dickson landed near Whida, and proceededby the way of Dahomey. Captains Clapperton, Pearce, and DoctorMorrison, pushed their way up the country; but they were soonattacked with disease, and Captain Pearce and Doctor Morrisondied, as did also Columbus, the former servant of Lieutenant-Colonel Denham. Captain Clapperton and his servant, Richard Lander, accompanied by Mr. Houtson, a British resident at Benin,proceeded across the mountains to Katanga, where Mr. Houtsonleft them to return to the coast, where he shortly afterwards died.
Dr. Dickson reached Dahomey, and proceeded on his way to joinClapperton, but has not since been heard of. Captain Clapperton,with his servant, Lander, and a native black of Houssa, reachedSoccatoo in safety, where they remained many months; but at lastthe captain was seized with a fever and dysentery, which terminated his existence, and was buried, by his faithful servant, fourmiles south-east of Soccatoo, at a village called Chungary, April
13, 1827.

Source:
Clapperton, Hugh (1829). Journal of a second expedition into the interior of Africa: from the bight of Benin to Soccatoo.

19/10/2019

ONE THOUSAND HERBS OF YORÙBÁ AND THEIR MEDICINAL VALUES

Ewé Amùjẹ̀

This plant is of two types according to Yorùbá. We have Amùjẹ̀ ńlá = Harungana Madagascariensis and Amùjẹ̀ wẹ́wẹ́ = Byrsocarpus coccineus and Cnestis Longiflora.

Let us concentrate on Amùjẹ̀ ńlá for now because it has the ability to stop bleeding, especially during child birth. Uncontrollable bleeding is one of the leading cause of maternal mortality in our contemporary world, but our forefathers have a cure for it in ewé Amùjẹ̀ because it has properties that can make blood clot.

Harungana is an evergreen shrub or tree with a much branched, heavy, spreading canopy; it usually grows up to 12 metres tall, with occasional specimens up to 27 metres. The bole is straight and cylindrical bole.
A multipurpose tree, being particularly valued for its medicinal uses and as a dye. It is still occasionally planted as a medicinal plant and for obtaining gutta-percha, whilst it is also grown as a forest tree in tropical Africa.
Haronga is widely used in Africa as a healing medicinal plant, especially for treating skin complaints and conditions where blood is manifest. The bark, sap and gum are particularly valued and are held to be aphrodisiac, astringent, oxytocic, emetic, emmenagogue, expectorant, haemostatic, purgative, styptic and vermifuge.
Analysis of Nigerian material has shown the presence of a trace of alkaloids in the bark. No alkaloids were found in material from Madagascar, but abundant saponins were found in the leaves, and the presence of flavones, leucoanthocyanins and tannins in the stem.
The yellow colouration has been ascribed to a phenolic pigment named harunganine.
Several related substances are present and an extract called ‘harongan’ is being subjected to examination for stomach and pancreas disorders.
Examination of Nigerian material for anti-biotic activities has shown action on Gram +ve Sarcina lutea and Staphylococcus aureus, no action against Gram -ve organisms, and no fungistatic action.
Sap expressed from the inner bark is taken slightly warmed as a purgative, whilst water in which the bark has been boiled is used as a treatment for dysentery and is also given to babies suffering from constipation and wind. Sap washed out from bark taken from the east and west sides of the tree trunk (a relic of sun-worship?) has been used as a remedy for tape-worm, whilst the bark is also used as a vermifuge.
The resinous sap is applied externally to treat all manner of cutaneous complaints including leprosy, sores, itch, scabies, ringworm, craw-craw, mange,? Prickly heat, mycoses, often after the affected area has been scarified to draw blood with, for example, the rough leaf of Ficus exasperata, the sand paper tree.
The gum is applied to cuts, including fresh circumcision wounds, and ulcers. The dried gum is also used as a wound-dressing.
Based on the Theory of Signatures, the yellow colour of the gum evokes usage of the bark, roots or the gum itself for treating jaundice. Likening the expissation of the gum to milk-flow, the bark or root is used in a treatment to stimulate breast-development. The bark or the gum is held to have purgative properties. In Senegal the bark, and the leaves, are used for stomach-ache.
Resin from the flower is used for treating colic, puerperal infection, roundworm and as a rubefacient.
Ash (of the bark?) is applied to areas of scabies.
A bark-decoction, or of the root, is widely deemed helpful as a remedy for a range of troubles in which blood is manifest including haematuria; dysentery and piles; as an emmenagogue and oxytocic for a range of gynaecological conditions including expelling the placenta, miscarriage, dysmenorrhoea, irregular or painful menstruation; cough with bloody sputum. Both the bark and the gum are used for treating chest and breathing difficulties - a decoction being used for bronchial affections, coughs and asthma.
The twigs, leaves and leaf-buds find similar medicinal uses to the bark and sap and are often used to treat the same range of conditions.
The leaves and roots are also considered febrifugal and anti-malarial. They have been used for treating heart-troubles. The leafy shoots are chewed as a masticatory with kola nut for treating urethral discharge.
The roots are used to hasten breast development in young women.
The fruit is laxative, stomachic and, in large quantities, emetic.

Thanks.

13/10/2019

The Spiritualism and Political Philosophy of Fela Kuti
Night
Mami Wata (Mammy Water) is venerated in West, Central, Southern Africa, and in the African diaspora in the Caribbean and parts of North and South America.
Mami Wata is often described as a mermaid-like figure, with a woman's upper body (often n**e) and the hindquarters of a fish or serpent.
In other tales, Mami Wata is fully human in appearance (though never human).
The existence and spiritual importance of Mami Wata is deeply rooted in the ancient tradition and mythology of the coastal southeastern Nigerians (Efik, Ibibio and Annang people). Mami Wata often carries expensive baubles such as combs, mirrors, and watches.
A large snake (symbol of divination and divinity) frequently accompanies her, wrapping itself around her and laying its head between her breasts.
Other times, she may try to pass as completely human, wandering busy markets or patronising bars. She may also manifest in a number of other forms, including as a man.
In the Yoruba tradition, the mother goddess Yemaja has been recently associated with Mami Wata in popular culture.
Traders in the 20th century carried similar beliefs with them from Senegal to as far as Zambia. As the Mami Wata traditions continues to re-emerge, native water deities were subsumed into it.

11/10/2019

Shaweel Weels Abimbola

Old painting, centuries old, in exhibition sometime ago in Portugal. Event detailed the meeting of the Portuguese with Ọba Ewuare the Great, Oba of the Benin Kingdom, 1440-1473. His majesty also directed the Portuguese to visit Ilé-Ifẹ̀ to see his *Father* which they did, but nobody sees the face of the Ooni — they only saw his legs behind a silk curtain! Portuguese called him, "The Pope of The Blacks"! At another meet, the Portuguese also came to Ọ̀yọ́ and a prince of Ọ̀yọ́ also traveled to Portugal. A well-planned civilization existed in our land, with finely defined *Judicial and separate Legislative systems....! Know our history!*

11/10/2019

*OGBOMOSO MONARCH LOSES 344 YEAR OLD TORTOISE*

A 344 year old tortoise popularly known as ALAGBA in the palace of the Soun of Ogbomoso has passed on.
The scared tortoise which was the oldest in Africa, was sick for a few days before her demise on Thursday.
The tortoise became a popular breed upon ascension of the throne of the current Soun of Ogbomosoland, Oba Oladunni Oyewumi.
The monarch, provided good shelter and health support for the tortoise during its sojourn on earth.
Confirming the ugly incident, Private Secretary to Oba Oyewumi, Toyin Ajamu, stressed that the tortoise, which attracted people from all walks of life from Nigeria and abroad, will be greatly missed not only by the palace household but everyone who came in contact with ALAGBA during her lifetime.
He said, " Alagba had lived in the palace for centuries.
"The tortoise played host to many monarchs in Ogbomoso in the past.
" Alagba became popular because Oba Oladunni Oyewumi, Soun of ogbomosoland, used his personal resources to cater for her well being.
"The tortoise had two staff members of the palace, dedicated to her.
" They provide food, health support and other logistics, so as to make sure she gets the best treatment.
"Often times, Kabiyesi shares great moments with Alagba.
" On a daily basis, Alagba, had tourists visiting her from different part of the world.
" The palace household, Ogbomoso community and stakeholders in the tourism sector are mourning Alagba's passage".
The palace secretary explained that plans are underway to preserve Alagba's body for historical records.

26/09/2019

Alhaji abdulazeez ajobiewe, son of Dr. Sulaimon Ayilara Aremu Ajobiewe which is widely known as a gifted praise singer. Like father like Son. He's as gifted like his father as well. Lol.

26/09/2019

Still at Brazilian Embassy. Celebrating the cultural Refertilization

26/09/2019

Queen Halimat Ayinla omowura at the event with sharsat TV.

26/09/2019

With consular General Brazilian Embassy Nigeria. HELGES S.BANDEIRA, At the event of "IJIDIDE ATI IFUNLOKUN EDE YORUBA. Meaning revitalization and reviving of Yoruba language and culture. At the Brazilian Embassy Victoria island

21/09/2019

Olokun (Yoruba: Olóòkun) is an orisha. Olokun is believed to be the parent of Aje, the orisha of great wealth and of the bottom of the ocean. Olokun is revered as the ruler of all bodies of water and for the authority over other water deities. Olokun is highly praised for her or his ability to give great wealth, health and prosperity to her or his followers. Communities in both West Africa and the African diaspora view Olokun variously as female, male, or androgynous. Among the Ilaje who inhabit the entire coastline of Ondo State. The Olokun deity is believed to be the goddess of the sea who has the power to give children to barren women. She is also believed to be in control of ocean waves and could capsize at will, sea vessels of evildoers. Olokun is also a goddess of riches and has the power to enrich her devotees. The worshippers of Olokun are generally dressed in immaculate white attires with their faces coasted with white chalk ‘efun’. As a festival of note among the Ilajes, Olokun Festival is held in high esteem, as the people believe it has a moderating influence on their lives...

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21/09/2019

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