Owe ati asa ile yoruba

15/05/2022

BRIEF HISTORY OF SAKI TOWN, FOOD BASKET OF OYO STATE

Nigeria is made up of thirty-six states and each of the states has unique regions with the great historical antecedent. One of such region is Saki. Saki, a place in the heart of Oke-Ogun, is a town situated in the northern part of Oyo state, Nigeria.

Saki is one of the most ancient towns in Yoruba land. Some historians had argued that Saki was founded by Ogun, the eldest son of Oduduwa and this explains why it was initially called Ile Ogun. The historical fact behind this was that Lamurudu, the father of Oduduwa and his followers migrated to Niger area Bussau from Egypt, this was as a result of religious crisis. Ogun was on a journey, when he discovered that Saki was a small village and it was just like a hunter’s camp. From Saki he went to Ibarapa, Lagos, Benin, Ife and again back to Saki.

Saki, the ruling town of Ogun was taken temporarily as a seat of government of Yoruba kingdom. Saki was the first settlement of Ogun and there he ended his life. This is why people usually say, Ogun is a stranger at Ire but a native of Saki.

A historian, Late Chief Ojo, the Bada of Saki gave the meaning of the town’s name as “Sa-kiri”, meaning ‘a fleeing refugee’. The fleeing refugees, according to sources finally found a respite on the Asabari Hill located in the town. Hence, the ‘oriki’ (praise – name) of a Saki indigene is incomplete without the addition of ‘Omo Asabari’, (Son of Asabari’).

This was corroborated by some other historians who opined that the individual circumstance between Okekesi and his brother, Oranmiyan, who was the first Alaafin of Oyo; had led to the change of name from Ile Ogun to Saki. History has it that Okekesi had left Oyo Ile just after it was founded for Ile Ogun, because he quarreled with his cousin brother, Oranmiyan over a woman.
Oranmiyan had on three different occasions sent people to persuade Okekesi to return to Oyo Ile but he refused. Oranmiyan was quoted to have said “O nsa kiri ni” which means “he has constantly been on the run”. It was therefore said that Saki was derived from this expression.

Originally part of the old Oyo Empire, Saki became a Yoruba refugee settlement after the Muslim Fulani conquerors destroyed the Old Oyo in 1835. For those who are unfamiliar with its history, Saki occupies a very important place among Yoruba towns.

Saki is about 184 kilometers North-West to Ibadan. It is situated in the Savanna land with scattered trees. An important stream called “Taba” flows through the town. It is this stream that supplied water to the citizenry of Saki throughout the year before the provision of pipe-borne water. The stream is still very useful until today.

Saki, which is the headquarters of Saki West local government, has a population of over 350,000 inhabitants. It is referred to as the food basket of Oyo state because of its agricultural activities.Saki has been known for raising cattle and growing yams, cassava, maize, sorghum, beans, shea nuts and okro for subsistence. It specialises in the exportation of cotton, swamprice, teak and to***co.
Traditionally, the work of inhabitants in the olden days are blacksmith, goldsmith, farming, hunting and clay pot moldering. The town is prominent in the production of aluminum pots, widely referred to as Ikoko Irin.

Akinbekun was said to be the first king of Saki. He was the son of Oranmiyan whom Egilolo (daughter of Kisra, the king of Ibadan) bore to him. A very important event was attached to the period of Akinbekun as a king of Saki because the emergence of River-Ogun was as a result of conflicts between the Okere and his wife Modelewu. It was said that Akinbekun had a power garment that he used to wear to battle.
After wearing the garment Modelewu would pray for him and he would win the battle. The garment however, had a restriction, that it must not be beaten by rain and it must not be touched by a woman. On that particular occasion Akinbekun was not at home and he had dried his garment outside as the sun was blazing hot. Things turned around and it was about to rain.

Modelewu with her good heart helped him to pack it, immediately he felt it and got home in no time. Modelewu who had a heavy breast hated being insulted with it. When the king got back he rebuked and insulted her with her heavy breast. This caused her to leave the town and later went on to become the river Ogun near Iseyin.

Since that time, according to history, it has become forbidden for any reigning Okere of Saki, to look at the river while passing through it. The Okere of Saki is the traditional ruler of the town. The present Okere of Saki, Oba Khalid Olabisi Oyeniyi, was installed on 18th of December 2019 to replace Oba KilaniOlatoyese Ilufemiloye Olarinre, who died on Friday 5th April 2013, 2 days to the first anniversary of his coronation.

By the early 1860s the Yoruba Mission established an Anglican church in the town. Today, Saki has grown to become a home to Oke-Ogun Polytechnic, The Kings Poly, Saki; School of Basic Midwifery, Muslim Hospital; School of Nursing and Midwifery, Baptist Medical Centre; Bapist Medical Centre School of Laboratory, among other things.
Saki is an interesting place to be and there are a lot of fun places within the shores of the land.

Gossip House

13/04/2022

Ai fini peni, Ai feeyan peyan...______????

Eparieeee.

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19/12/2021

Oba Daniel Anirare Aladesanmi II was the 18th Ewi of Ado-Ekiti from June 18, 1937 until his death on January 7, 1983.

Born in 1902, his father was Oba Ajimudaoro Aladesanmi I who reigned from 1886-1910. He studied at St. Andrews College Oyo where he doubles as a school prefect and the President of Ekiti Parapo Society, he later joined the Department of Railways where he worked as a higher grade officer until his ascension.

Ọba Aladesanmi II was one of the prominent Yorùbá monarch during the colonial era: He was said to be a smart and educated King loved by the colonial government, In 1938 he was appointed the President of PẹluPelu Obas (a Council of paramount Kings in Ekiti).

Barely 2 years into his reign in 1940, he battled with many internal conflicts ranging from power tussle, land disputes, youth riots and protests, Ado-Ekiti was thrown into a state of commotion, the people wants the young King dethroned but the colonial government refused. Ọba Aladesanmi turned the crisis around with the implementation of several developmental projects including the construction of a new palace, a weaving center for the empowerment of women and children, roads expansion etcetera.

He participated in the Constitutional Independence Conference of 1959, he served as the Deputy President of the Western House of Chiefs.

In 1962, he was decorated with the Order of the British Empire (OBE) by Queen Elizabeth II, he also received the national honour of the Commander of the Federal Republic (CFR) by the then Head of State, General Olusegun Obasanjo in 1978.

10/12/2021

IKORODU OGA: A BRIEF HISTORY

The cosmopolitan city known today as Ikorodu was a massive forest in the early seventeenth century, it was used for game hunting by the Princes of Shagamu, precisely the children of Ọba Koyelu - The second Akarigbo of Orilẹ Offin. The eldest of them was Olusoga also known as Oga, followed by Lasunwon, Rademo, Anoko, Osonusi, Igimisoje, Kilaro, Oladepo and lastly Sekumade. Oga was said to be the most powerful and influential of them all.

Initially, Oga and his siblings only used the area as a camp, soon after they discovered how strategic the area was for doing business as traders from Shagamu, Ijebu and Epe ply the route to the coast. So the brothers decided to make it their permanent settlement.

The area was the home to a now extinct specie of plant called 'Odu' - it was a kind of vegetable that blackens and used for dyeing cloth by Remo women hence the traders usually refer to the settlement as OKO-ODU meaning Odu farm.It was later corrupted to Okorodu and subsequently to "Ikorodu".

As the settlement began to expand, Olusoga being eldest and the most powerful hunter took responsibility for the expansion of the village, shortly before his death, he received a large contingent of Benin migrant led by a wealthy merchant called Eregbouwa or Rebugbawa.

After his death, there was need for proper administration of the town, his brother became the Oloja meaning the ''village head'' or market head according to some quarters, the influential Eregbouwa was made the Olisa - the prime minister.

Till this day, the Obaship goes to the Akarigbo line while the Olisaship goes to the descendant of Eregbouwa.

06/12/2021

BRIEF HISTORY OF ODE REMO

Ode-Remo is in Remo North Local Government Area. As of today it co-habits four other town-lets – Iraye, Eposo, Are and Ogunmogbo. It is situated in the north of the division. The old Ibadan road, the Federal road passed through the outskirt of the town to the left. Ode-Remo is placed at a strategical position as it has the Lagos-Ibadan Express road on the left side at the outskirt of the town. It has a close boundary with Iperu, Ogere, Ipara, and Isara. The distance between Ode-Remo and Isara is within a kilometre or two, same with Ipara. Anyone going to Ipara, Isara and Akaka has no other route than passing through Ode-Remo. It is on an undulating land, hence, it has a good drainage system.

The historical assertions about Ode-Remo are many, one assertion conflicting with one another. The various assertions are all discussed here. One can read each assertion and after the reading, one can determine which one can be close to a realistic history of Ode-Remo.

The first assertion about Ode-Remo is that Ode-Remo originated from the ancient city of Ile-Ife. The leader and his people were from Ilode Quarter of Ile-Ife. The assertion went on to say that Arapetu, Liworu and Obaloran were brothers, the sons of Ewusi. Ewusi was the mother of the trio. They were from Ilode, a sub-quarter of Iremo Quarters of Ile-Ife. They left Ile-Ife together the same day and migrated down South. The intention was to establish a new settlement. Arapetu and Liworu did not part, there was no separation between them. Arapetu and Liworu were the founders of Makun Community of Sagamu today. Obaloran parted with his other two brothers and founded a separate Community called Ode-Remo today. Elders in both Makun and Ode-Remo are of the opinion that Makun and Ode-Remo were founded the same day. The common saying of elders is that Makun and Ode-Remo were founded the same day – “Ojo ti nwon do Makun ni won do Ode”. The founder of Ode-Remo was called Obaloran whilst the founders of Makun were Arapetu and Liworu. The belief is that the two Remo towns, Makun and Ode-Remo were founded by the sons of Ewusi.

It is part of the assertion that Obaloran moved South. The routes, the partial settlements were not mentioned until his settlement at Ode-Omi. Obaloran later moved out of Ode-Omi with his people. He left part of his people at Ode-Omi. This showed that Ode-Omi and Ode-Remo are of the same blood, the descendants of Obaloran. There was Makun-Omi, from Arapetu and Liworu, showing similarity from both siblings. After leaving Ode-Omi, he and his people wandered and got to the present site of Ode-Remo. The settlement at the present Ode-Remo was first called Olode-Iremo, but later changed to Ode-Remo.

It is asserted that the site of the first settlement of Ode was Itun-Ikanna. Some Egba refugees joined Olode at this Ikanna settlement. Obaloran became the first Olode and all other subsequent heads were called Olode. An unusual incident happened which made the title Olode to be changed to the present name, “Alaye of Ode-Remo.” History pointed out that a daughter of the Awujale of Ijebu-Ode was barren. The woman through frustration of her barrenness left Ijebu-Ode her father’s domain. She wandered until she got to Ode-Remo and settled down. She got married at Ode-Remo and as luck would have it, she got pregnant and had a baby boy. The joy of having a baby boy took her back to Ijebu-Ode, her father’s domain. History indicated that the then Awujale was Obaruwa-Obaruwa muda, Ekewa-Olu of Ijebu-Ode. This woman stayed with the Awujale for some time.

As it is common with parents, Obaruwa carried the daughter’s son and played with him often. The baby boy during a play with his grandfather toyed with the Crown on the head of the Awujale and cried for the Crown. When he cried and the Crown was placed on his head, he stopped crying and felt happy. As at the time of their departure back to Ode-Remo, the Awujale released that particular Crown to the baby boy. History says that when this boy grew to manhood, he was installed as a King and made use of the Crown brought from Ijebu-Ode. He changed the title of “Olode of Ode” to Alaye of Ode-Remo. Since that time, the title of Ode had changed to Alaye of Ode-Remo

There is another assertion which says that Obaruwa, the tenth Olu of Ijebu-Ode came and settled at the present site of Ode-Remo. He was in Ode for many years. He had children at Ode-Remo. He planted an Akoko tree at this his settlement. He gave instruction that any of his children who should become the Alaye of Ode should make use of the Akoko leaves for his installation. He went back to Ijebu-Ode later leaving some of his people at Ode. The settlement continued to grow up till today. This assertion showed that Awujale of Ijebu-Ode, the Obaruwa was a co-founder of Ode-Remo.

There is the third assertion that the first settlement in Ode was in existence and without any problem. There came a time when a son of the Awujale came to Ode and joined the settlement in a peaceful form, not with any confrontation. The Olode recognised him as a Prince and he was recognized as such. When the Olode died the new comer, the Prince in the name of Odubale Rokemu was installed as the Oba of Ode. He changed the tittle being used from Olode of Ode to Alaye of Ode-Remo. The title of all Obas in Ode-Remo has since then remained as Alaye of Ode-Remo

Source:
"Ode Remo, My Mecca, My Jerusalem by Barrister Afolabi Sotikare

Photo Credit: MOO MEDIA

04/12/2021

Facts About IJEBU IGBO As A Town!

Ijebu Igbo (Yoruba: Ìjẹ̀bú-Igbó) is a town in Ogun State, Nigeria. It is approximately a 15-minute drive north of Ijebu Ode. Ijebu Igbo is the headquarters of Ijebu North Local Government Authority, of Ogun state, Nigeria.

Ijebu Igbo is divided into 5 clans: Oke-Sopen, Oke-Agbo, Ojowo, Atikori, and Japara.

An Oba (King) is enthroned to govern each of these clans. These Obas are typically classified as "Third-class" and they all submit to the headship of the Orimolusi of Ijebu-
Igbo.

The Orimolusi is a First-class and he is the supreme head of Ijebu-Igbo.

Some of the facts about the ancient town are:

1 - Ijebu igbo is the home of PONMO IJEBU ; ijebu igbo
has over 30 ponmo making industry known as "BUKA"... Also Ijebu Igbo is the major supplier of PONMO to Lagos state, Oyo state and wide distribution within Ogun state.

2 - Ijebu igbo is the home of COW MEAT ; Ijebu igbo is
the one of the originators of butcher business known
as "ALAPATA". Ijebu igbo is one of the major
distributor/supplier of cow meat to Epe, Aja, Sagamu
and all other towns within and around Ijebu land.

People come from other towns to buy cow meat in
Ijebu igbo because we are blessed with professional
Butchers. May God continue to bless them.

3 - Ijebu Igbo is the home of Agric Produce; Ijebu Igbo
is the 2nd largest town in Ogun State in terms of
LANDMASS, There are arable land for farming. Also
there are hundreds of villages and hamlet under
ijebu igbo. majority of the people in the rural area of
the town engaged in farming.

GARRI PRODUCTION, BANANA, PALM-OIL, COCOA, COLA NUT, ORANGE,
BAMBOO STICK etc are some of the produce that we
produce in Ijebu Igbo.

4 - Ijebu igbo is d home of spiritualist; Ijebu igbo is
blessed with hundreds of spiritualists. CLERIC, ALFAS,
PASTORS HERBALIST, TRADITIONALIST.

They are
capable of handling any spiritual problem if they are
consulted. though, there are fake among them, but
if u need the real and original ones among them, you
will get them.

5 - Ijebu igbo is d home of politicians and Administrators; Ijebu igbo has produced great
politicians in the history of Nigeria and is still
producing politicians. Also, Ijebu igbo indigenes are
good administrators and great ambassadors
whenever,wherever they find themselves....people like Mike Adenuga, Abraham Adesanya, Buruji Kasham, Sen Durijaye, even World Africa Bank is headed by Ijebu Igbo indigene.

6 - Ijebu Igbo is the home of Scholars; I appreciate our
forefathers and our fathers for that.... They don't go
to school but they try all their best to educate their
children both male and female and its a great
honour for the town. As at now, a family will have
at least a GRADUATE in their family.

7 - OVER 80-CARS USUALLY TRANSPORT PONMO
FROM IJEBU IGBO TO LAGOS ON DAILY BASIS (UNBELIEVEABLE BUT ITS TRUE!)

8 - OVER 120 COWS KILLED AND BUTCHERED FOR
FOOD IN IJEBU IGBO ON DAILY BASIS......
UNBELIEVEABLE BUT ITS TRUE!!!!!!!!!!!!!!

9 - OVER 25 BUSES AND CARS USUALLY TRANSPORT
BANANA OUT OF IJEBU IGBO ON DAILY BASIS........
UNBELIEVEABLE BUT ITS TRUE

10 - IJEBU IGBO IS D BEST TOWN THAT PRODUCED
MANY SENATORS IN IJEBU LAND, No other town in
Ijebu land that has d number of senators that Ijebu igbo have.
(Unbelieveable but its
true!)

11 - IJEBU IGBO HAS OVER 50-PROFESSORS, HUNDREDS OF DOCTORATE HOLDER(PHD), THOUSANDS OF MASTERS HOLDERS(Msc), HUNDREDS OF THOUSANDS OF GRADUATES(BSC).
(UNBELIEVEABLE BUT ITS TRUE!)

12 - Ijebu Igbo is known for sawmill business. There over 50 sawmills in the town.

04/12/2021

7 Most Powerful African Queens In History You Need To Know

African women played significant roles in the history of the continent.

1. Amina the Queen of Zaria Nigeria

Amina Mohamud was a Hausa warrior queen of the city-state Zazzau, presently in the North-West region of Nigeria. Her leadership skills were discovered early by her grandfather who allowed her to attend state meetings.

Historians described her as one of the real rulers born in the mid-sixteenth century.

2. Kandake - the empress of Ethiopia

Kandake or Candace was regarded as one of the most dreaded war generals of her time. Historians said she was known to be a fierce, tactical and uniting military leader.

3. Makeda - The Queen of Sheba, Ethiopia

Makeda was known to be a queen of incredible strength, after surviving a battle with the serpent king Awre.

4. Nefertiti - Queen of Ancient Kemet, Egypt

Queens who ruled the continent of Africa
(Africa.com)

Nefertiti was an Egyptian Queen and the Great Royal Wife (chief consort) of Akhenaten, an Egyptian Pharaoh. With her husband, she reigned during what was arguably the wealthiest period of Ancient Egyptian history.

5. Yaa Asantewa - Ashanti Kingdom, Ghana

Yaa Asantewaa, the Asante warrior queen
was the queen mother of Ejisu in the Ashanti Empire – now part of modern-day Ghana. In 1900, she led the Ashanti war known as the War of the Golden Stool, also known as the Yaa Asantewaa war, against British colonials.

6. Queen Nandi - Zulu kingdom, South Africa

Queen Nandi was resilient as a mother and the hope against social pressures. She was the mother of Shaka Zulu, one of the Zulu kingdom’s greatest kings. According to historians, during the reign of her son, she had significant influence over the affairs of the kingdom.

7. Queen Moremi – Ile-Ife Kingdom, Nigeria

Know all about the legend of courageous Queen Moremi

Queen Moremi was a courageous queen who is fabled to have contributed to the deliverance of the Yoruba tribe from oppression.

04/12/2021

DORE NUMA: THE FIRST 419 IN THE HISTORY OF NIGERIA

It was this Itsekiri man who as an agent first leased Warri city lands to the British Government in 1908 (from Ogbe Ijoh and Agbassa lands).

But Was Dore Numa a Native of Warri City? No. He was a Native of Odogene village in the Benin River. He was approached as an agent, not the owner. But most of the lands he leased resulted into court cases, because he claimed them to be Olu lands.

This was because there was no Olu then and he was appointed by the British as a Warrant Chief to represent the Itsekiri people since there was no OLU. This he did so that he could collect all the proceeds of the Leases into his pocket. All the lands he leased whether Urhobo, Ijaw or Itsekiri lands ended up in court cases as the real owners challenged him that the lands were not Olu lands.

He leased Ogbe Ijoh lands(Ijaw)
He leased Agbassa lands( Urhobo)
He leased Ogidigben lands(Itsekiri)
He leased Sapele lands(Urhobo)
He leased Oghara lands.(Urhobo)

When he was alive He did not lose any case.
Why??

Because he was Power exemplified in the Warri Province.( Later Delta Province). He was the Paramount Chief of the Warri Province, the last person you meet before you get to the Resident (British). He was the Executive Traditional head.

He was the Head of the Warri native court of appeal- in other words- the Chief Judge of the state in Customary and land matters.

He was also a law maker.
He was the only member in the whole of the South South that was a member of the Nigerian National Council of 1914 formed by Lord lugard. So he was a Chief Judge, a Federal Minister a Governor and a Parliamentarian. And most of these appointments came directly from England, for he was a recipient of the king's medal in 1907.

He was given this Position because he help betrayed Nana in 1894, by showing the British a Secret route to enter Ebrohimi. He also did that against Oba Ovonranmwen in 1897.

He was able to win all these cases, because he was dealing with a Population that was highly illiterate.

When he knows that he would lose a case, he will opt to use legal technicalities made by the rules of court, which he knows very well but which his victims did not know.

1) How come every piece of land he leased for the BRITISH (Whether Urhobo, Ijaw or Itsekiri) as Olu land ended up as a court case?

2) How come he did not lose any of the Court cases when he was alive but his Successors from Ginuwa II, lost all the lands in the same Court case except the Agbassa lands which even Parliament had to intervene to remedy??

In 1941, Oghara recovered their lands using the courts.

In 1942, Sapele recovered their lands using the Courts.

Now see how selfish this man could be?? He went to court claiming that he leased the lands as Olu lands and because he occupies the office of the Olu, he should take the proceeds.

But the blood descendants of the Olu led by Denedo and William Moore sued that if the lands were Olu lands, then the Proceeds ought to be given to the blood descendants of the Olu and not a British appointed Warrant Chief like him.

Dore Numa argued that the money from the lease belonged to the "Office" of the Olu and not the "Person" of the Olu.

HE WON....

He won them down to the Supreme Court.

But the descendants of the Olu were also crafty and cunning.

Seeing that the money belonged to the office of the Olu as decreed by the Courts, they quickly wrote to the Government that they have decided to crown an Olu for themselves after 88 years of interregnum and needed that Money to build a new Palace for the incoming Olu in ODE ITSEKIRI.

At last the British accepted the Superior logic. Dore had been cornered.

The British had no choice and asked Dore Numa to stop forthwith, using the full funds.
He should keep 1/6th for himself, and pay 5/6th into the Olu trust Fund .

That was a big blow to him and he never forgave the Itsekiris for that.

Why you may ask??

Because immediately he got a Court Judgement against the Agbassa Urhobo people on fraudulent technical ground that they were Customary Tenants to the jikiris, the jikris of Okere took the Okumagba family to court being that they are Urhobos. They claimed that by that Agbassa Judgement, the Urhobos in Okere were Tenants to the jikiris and must pay them rents.

Surprisingly the Court of first instance gave the jikiris victory using the Ogegere versus Dore Numa as an Authority.

But the Okumagba family appealed to the Appeal court headed by Dore Numa himself, a Court in which he presided.

But Dore Numa shocked his own jikiris to their bone marrow, by paying them back for removing food from his mouth.

So in the 1927 case of Nikoro Versus Okumagba, Chief Dore Numa gave the Historic
Judgement that:

"The Urhobos and the Jikiris have been living together for centuries, without one paying rent to the other...And I cannot hold so now"...

This controversial man died in 1932.

(c) Ejiro Imuere

03/12/2021

FROM HISTORY.

The Man Sir. Abubabkar Tafawa Balewa

Sir Abubakar Tafawa Balewa was the first Prime Minister of Nigeria before and after Nigerian independence from Great Britain in 1960.

Born in December of 1912 in Bauchi in Northern Nigeria, Balewa’s father, Mallam Yakubu, was a minor official in the Native Authority, part of the British colonial administration. Balewa received his primary education in Tafawa Balewa from 1922 to 1925. He then attended Bauchi Middle School in Bauchi from 1925 to 1928. Following this Balewa attended Katsina Teachers Training College from 1928 to 1933 where he received his teaching certification. After graduation Balewa returned to Bauchi Middle School as a teacher where he taught English to his pupils.

During the next ten years Balewa rose in the ranks of the teaching staff, qualifying as a Teacher Grade I in Nigeria in 1944. The following year he was admitted to London University Institute of Education, receiving his diploma in 1946. Balewa returned to Bauchi Middle School in 1949 as Headmaster and afterwards served briefly as Inspector of Schools in Nigeria.

Abubakar Balewa entered politics after returning to Nigeria. He and Alhaji Ahmadu Bello founded the Northern People’s Congress (NPC) to represent the Muslim majority in Northern Nigeria. Balewa was elected to the colony’s Northern House of Assembly in 1946 where he gave a famous and impassioned speech calling for a radical change in the Native Administration and its relations with Great Britain. Soon after this speech the British began restructuring the Native Authority for self-rule and eventually Nigerian independence. In 1955 Balewa was appointed Federal Minister of Works and Transport by Nigeria’s Colonial Governor, Sir James Wilson Robertson. When Nigeria was granted self governance in 1957 Balewa became Prime Minister. In January 1960, Balewa was knighted by Queen Elizabeth of Great Britain.

Following Nigerian independence on October 1, 1960 Balewa continued in his post as Prime Minister of Nigeria in a power sharing arrangement with Nnamdi Azikiwe, the country’s first President. From the Muslim North of Nigeria and considered a pro-British conservative, Balewa often clashed with Azikiwe. While in office Balewa worked to develop Nigeria’s transport systems by helping to build ports, river transport systems and railways.

As Prime Minister Balewa helped shape the early foreign policy of Nigeria. In 1960 he was instrumental in negotiating a settlement between factions in the Congo Civil War. He led his government in a vocal protest of the Sharpeville Massacre in South Africa and attempted unsuccessfully to persuade other British Commonwealth nations to expel South Africa because of its apartheid policies. Balewa also was one of the African leaders who encouraged the formation of the Organization of African Unity (OAU).

Sir Abubakar Tafawa Balewa was killed on January 15, 1966 in Lagos during a military coup d’état which ended The First Republic, Nigeria’s first civilian government.

Crusader's Radio giving Humanity a voice.

03/12/2021

History of EPE KINGDOM in Lagos.

In years past, before this settlement came to be called Epe, the town had earlier been known as Igbo Obo (Forest of Monkeys). Some group of hunters from Ijebu, led by one Urankaloye or Uraka had visited this part of the world during a hunting expedition in search for animals.
Though it later served as the refuge for the forces of Kosoko, the Yoruba king ousted from Lagos by the British in 1851. In 1892 Epe was the embarkation point for the military expedition sent by Sir Gilbert Carter, the governor of Lagos, to defeat the awujale (the Ijebu political and spiritual ruler) at Ijebu-Ode.
Uraka and Aramope both of them are hunters the left Ile-Ife on a hunting expedition arrived Ijebu-Ode, Uraka never knew that he was on a threshold of history.
When he got to Ijebu-Ode he got message through Ifa divination, he was told to move southwards towards the sea and should settle anywhere between his crossing of the sixth and seventh river. After crossing the fifth river called “OTERIN” (Cold Water), he got to a place later identified as ‘Poka’ where he used his popoka stick to strike the ground.
Poka town derived his name from Uraka’s popoka stick. At Poka, the Ifa oracle was further consulted for direction which led Uraka to proceed and after crossing the sixth river, he finally settled in a place called “ETITA”.
Upon settling at Etita, Uraka saw smoke emanating from a heavily thick forest towards the lagoon. To see things for himself, Uraka traced the source of the smoke where he met with Opute, Lugbasa, Alaro and Ogunmude - all fishermen.
Alaro and Ogunmude were married but childless. Both later became deities worshipped in Epe to date hence all Epe’s sons and daughters are referred as to “Omo Epe Alaro Ogunmude”
Meanwhile Uraka continued his hunting expeditions until he got to a place called Iboobo (monkey forest), the present site of the University of Lagos, School of Engineering and formerly a military barracks, from where he continued his search for games.
He later discovered a place called Oko-Eepe (Forest of black ants). As it turned out, whenever Uraka set his traps for games, he always returned home empty handed.
This became a source of worry to him and his wife. Yet he was convinced that Oko-Eepe was home to the biggest games around. He complained to his wife named “PEETA” that the forest was infested with black ants and whenever he tapped his feet to ward off the black ants, animals around would took to their heels. More so, any animal caught by his traps were always eaten up by the ants before he got there.
Each time Uraka sets out for hunting, Peeta would ask if he was still going to Oko-Eepe. Eepe town derived its name from Oko-Eepe in the 15th century and some historians believed Peeta, Uraka’s wife must have played a vital role in the naming of Epe Town.
Epe started expanding and in no time, some people settled at Areke or Aleke while others settled at the other side known as “Apakeji”.
Along the line, an Ijebu prince, son of the fifth Awujale of Ijebu-Ode, Obaloja left Ijebu-Ode and settled in Epe. He took the name Oloja and by 1790, Shagbafara was installed Oloja.
As at 1810, Epe was fairly a large town. The town was relatively peaceful but had its own share of inter-tribal war. However 1848 witnessed the Makun-Omi-Epe war.
It was almost immediately after the end of Makun-Omi-Epe war that King Kosoko of Lagos sought refuge in Epe Land with over 1,500 followers. That was in December of 1851, during the reign of Oloja Olumade.
|Kosoko was denied entry into Epe town but after a long plea, he was directed to Ijebu-Ode to obtain clearance and permission from Awujale Anikilaya.
The Awujale consequently considered him as a mark of royalty and sent “Oja Ikale” as symbol of permission and caring to Oloja Olumade, asking him to grant Kosoko and his lieutenants’ asylum in Epe.
Kosoko stay in Epe was a subject of controversy. Some claimed that in his 11 years in Epe, he never had a house of his own, while others think otherwise. But whatever the case might have been, Kosoko’s years in Epe changed the socio-cultural atmosphere of Epe town, because some of his followers to Epe town were mostly Muslims.
Balogun Ajeniya, Oshodi Tapa, Balogun Agbaje, Disu Kujeniya, Braimoh Iyanda Oloko and Posu were some of the brave warriors who were in Epe with Kosoko. Some of these chiefs converted to Islam. For example, Balogun Ajeniya, who later became a great promoter of Islam in Epe was one of them. These converts later formed a community under the leadership of Mallam Idris Saliu Gana, who happened to be an Imam in Lagos.
This was responsible for the spread of Islam in Epe town to date. The term “Epe Onikorani” was as a result of the spread of Islam in Epe. In appreciation for the treatment accorded him in Epe, Kosoko gave one of his daughters named Kusade to an Ijebu Chief, Adebawon of Idogun in marriage; Adewusi was the product of that marriage.
In 1862, Kosoko was pardoned and later returned to Lagos. The bulk of his followers left with him, including his daughter Kusade, and leaving behind his grandson Adewusi. Adewusi’s family is still multiplying in Epe to date. Those left behind by Kosoko formed bulk of what is now referred to as Epe Eko.
In 1892 Epe was the embarkation point for the military expedition sent by Sir Gilbert Carter, the governor of Lagos, to defeat the awujale (the Ijebu political and spiritual ruler) at Ijebu-Ode.
Modern Epe is a collecting point for the export of fish, cassava (manioc), corn (maize), green vegetables, coconuts, cocoa, palm produce, rubber, and firewood to Lagos. Special leaves useful in preserving kola nuts are trucked to Ijebu-Ode, Shagamu, and the other main kola-shipping towns. Epe is best known for its construction of the motorized, shallow-draft barges that navigate the coastal lagoons. Fishing is the major occupation. The town is served by secondary schools, several hospitals, and a health office. As at 2006 the population estimate of the town is about 181,409.
They are popularly known for fishing.
Important Events in the Annals of Epe
AD 1780: Oloja Shagbafara installed Oloja of Epe.
1810: Epe became a fairly large town.
1836: Awujale Figbajoye Anikilaya established Ejirin market.
1848: Makum Omi-Epe war
1851: King Kosoko sought refuge in Epe
1852: Islam was introduced by followers of Kosoko in Epe.
1854: Kosoko and his chiefs signed a treaty of peace with Mr. B. Campbell, British Counsel not to regain Lagos in return to have palma and Lekki as his port.
1862: British negotiated with Kosoko and obtained from him cessions of Palma and Lekki. Koso, Oshodi Tapa and others left Epe and returned to Lagos on 16th September, 1862.
1863: Governor Freeman twice attacked Epe with a force of West Indian Regiment, Hausas and British sailors, Chief Posu Submitted and signed a treaty of cession on 26th March.
1875: Posu, a leading figure among followers of Kosoko to prove his mantle and ceded Epe to the British died in Epe on 14th of December of 1875.
On 29th of December 1882: Awujale Fidipote left Ijebu-Ode in anger unexpectedly to settle at Epe where he remained till his death on the 14th June 1885.
On 15th August 1885: Asani Giwa of Okepopo was killed by the Eko Epes at Ikosi Market.
1886: Some Ijebus who came with Awujale Fidipote to Epe killed Agurin, the guard in charge of Ejirin market.
1888: Balogun Agoro of Epe drowned via Lekki
1892: British Expedition to Ijebu-Ode landed in Epe base of operation. Inspector A. cloud Willoughby was shot dead at Odo-Ragunsen.
May 18th 1892: Christianity was established in Epe
1894: St. Michael’s C.M.S School was established.
1898: Baale Buraimoh Edu, veteran politician sponsored and finance the course of Muslim Education in Epe.
1898: Government Muslim school was opened
1901: Chief Imam Uthman died on January 22nd and Epe Town Council was established
1903: Paul Ogunsanya and others brought Roman Catholic Mission to Ibonwon
1905: Misunderstanding between Ijebu-Epe and Eko Epe became much more acute as a result of Ijaw fishermen, fishing on the lagoon.
1912: War broke out between Ijebu Epe and Eko Epe
1917: July 9th, Baale Buraimoh Edu died
1923: S.A Mejindade Esq opened the Islamic school which became Ansa-ud-deen school in 1946
On March 1930: Daddy Solomon Ademuwagun introduced Cherubim and Seraphim in Epe.
1937: Commissioner of Colony (Captain Emberton) the District Officer (Mr. Childs) Assistant District Officer (Mr. Gilbons) had an important meeting with Baale Abidakun and Kaka, Balogun Abudu Kadiri Oluwo and Amunikaro Mr. T.O. Seriki and A.B. Egberongbe, all of Ijebu Epe and Eko-Epe on the way and means to engender harmony and mutual dealing towards the re-organization to native administration.
1937, September 14 -15: Commissioner of colony, district officers, bales and Baloguns of Ijebu and Eko Epe had important meetings with the baales of adjourning villages to convey to them the decision taken at the meetings of August 28th and to sought their opinions on the proposals set up for the formation of a native administration in District.

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Demilade Agagu